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Deus-Semper. 




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The Norm + the Germ X the Conditions = £/ie Fruit. 



GEORGE W: THOMPSON, 

1 1 

AUTHOR OF " SEMPER-DETJS." 




PHILADELPHIA: 
OLAXTON, KEMSEN & HAFFELFINGER, 

819 & 821 MARKET STREET. 
1869. 



CONTENTS. 



The Eule of Faith. 

A Focus of Converging Lights. 

God and Science.— Matter is not Eternal. 

The Supreme Self-Consciousness. 

The Personality of God : The Individuality of 

-Man. 

The Cosmogony : The Crucifixion. 

The Law and the Prayer. 

A Compend. 

, Idealism + Kealism : Insubstantiation. 

The Fellowship of Humanity. 

1* (5) 



THE SOUNDING-LINE. 

" Who is he that darkeneth counsel by words without Knowledge? 
Gird up thy loins like a man; 

I will put questions to thee, and do thou inform me, 
"Where wast thou when I founded the earth? 
Declare, if thou hast knowledge, 

Who, then, fixed the measure of it? For thou knowest 
Who stretched the line upon it. 
Upon what are its foundations settled ? 
Or who laid its corner-stone, 
When the morning stars sang together, 
And all the sons of God shouted for joy ? 
Didst thou know this because thou wast then born ? 
Or because the number of thy days is great ? 
Who hath imparted Understanding to thy inward parts, 
Or given Intelligence to thy Mind ? 
Gird up now thy loins like a man ; 
I will ask thee, and do thou instruct me ! 
Wilt thou reverse my judgment ? 
Wilt thou show that I am wrong, because thou art righteous t" 

Thou canst behold my Power in nature, 
Yea, and my Wisdom in her operations, 
For I have fashioned thee in knowledge. 
Thou hast a sense of Righteousness, 
In thy love of Truth and Purity, 
But wilt thou judge Me with the span of thy life? 
Nature is the work of my hands ; my Truth is eternal, 
And my Love (Mercy) endureth forever. 
Wilt thou not, thence, judge my Justice, 
As the Son may judge the Truth and Love of his Father, 
When he has nurtured his own children ? 
My works will give thee Knowledge ; 
But it is Love which must give thee Wisdom, 
And lead thee in the paths of Peace. 

" Who is he that hideth counsel without knowledge ? 
I know that thou canst do everything, 
And no thought can be withholden from Thee." 

(6) 



DEUS-SEMPER. 



THE RULE OF FAITH. 

H prjv Yrrep. Always and forever upwards. 

"Yes, in the name of God." — Luther, at Wurms. 

"Ad majorem Dei Gloriam," To the greater glory 
of God. — Ignatius Loyola. 

"Applica ut fiat Systema." — Jesuit, in Florida 
Blanca, alluding to the purposed death of Ganga- 
nelii, Pope Clement XIV, who suppressed the Order 
of Jesuits. — Nicolini, Hist. Jesuits, 413, 385. 

" Sint ut sunt aut non sint," Let them be as they are, 
or be no longer. — Rjcci, General of the Jesuits, 1762. 
That order of mind which will have things as they 
always have been, and cannot move forward with 
the ages, and characteristic of those men, of whom 
it was said, " They never learn anything and forget 
nothing." 

"Nothing is so cruel as the unreasonableness of a 
Fanatic" [Kingsley], except the calm and determi- 
nate perversion of the Casuist and the Jesuit. 

" The Priest of Superstition rides an ass ; the 
Priest of Fanaticism a tiger." " The religious inter- 

(7) 



8 DEUS-SEMPER. 

ests of the [world] are very unlikely, much longer to 
repose where hitherto they have rested : the powers of 
change that are awake must be met and directed. . . 
No national [or sectarian] vanity is implied in saying 
so ; for none can look at the course of events, during • 
the last forty years, or anticipate those almost certain 
movements of the moral world which await us, with- 
out confessing that the brightest and fondest hopes 
we entertain on behalf of mankind at large, hang on 
the auspicious or ominous aspect " [of the times]. — 
Isaac Taylor, Spiritual Despotism. 

" The time has come when scientific truth must 
cease to be the property of the few, when it must be 
woven into the common life of the world ; for we 
have reached that point where the results of science 
touch the very problem of existence, and all men 
listen for the solving of that mystery. When it will 
come, and how, none can say ; but this much at least 
is certain, that all our researches are leading up to 
that question, and mankind will never rest till it is 
answered. If, then, the results of science are of such 
general interest for the human race, if they are 
gradually interpreting the purposes of the Deity in 
creation, and the relation of man to the past [and 
especially to the present and to the future], then it 
is well that all should share in its teachings, and 
that it should not be kept, like the learning of the 
Egyptians, for an exclusive priesthood, who may ex- 
pound the oracle to their own theories, but should 
make a x>art of all our intellectual culture and of our 
common educational systems " [even as the order of 



THE RULE OF FAITH. 9 

a wise Clergy is necessary to a wise Laity]. — Agas- 
siz, Meth. of Study, p. 42. 

In other words, all truth is of value for the physi- 
cal and the moral needs and wants of mankind. Man 
best uses the physical causes of life for his needs and 
wants, as he uses them under the direction of his 
moral needs and wants. Yet the two so interlace 
and interdepend, that his physical needs demand im- 
perative supply, and, at all times, they press upon 
and bring into play his moral life. The two depart- 
ments have been kept long separate, and have been 
cultivated as distinct and differing lines of thought 
and action, as so they were, under the historical con- 
ditions of humanity. The physical system of nature 
is universal in that catenation of causes and effects 
which bind all the parts together in a physical sys- 
tem of the whole, even as the lime produced in the 
first rocks of the Azoic age, may be a part of the 
wheaten loaf to-day w T hich supplies us with suste- 
nance and power for our physical and moral activi- 
ties. So the moral system is a complete, though com- 
plex whole, requiring, at every step of life, the use of 
physical causes. The physical condition of the earth 
is perfectly conceivable (except in the thinking power 
which conceives it), without the moral system in 
which man is the agent and central figure, for the 
physical, as an actual fact in nature, preceded the 
moral. The moral system of man is inconceivable 
without a previous and correspondingly adapted phys- 
ical system for his use, misuse, and abuse. Both sys- 
tems are, therefore, but a single system, a complete 



10 DEUS-SEMPER. 

whole. In the order of time the physical system pre- 
cedes, must have preceded the moral. It is founda- 
tional to it, and it is subsidiary and adaptive. Upon 
any law or fact of thought which man can form on 
the subject^ the moral system is first in thought, in 
conception, for the physical is foundational to it, and 
is in itself adapted to the intellective and moral 
powers in man, as it is adaptive and mouldable by 
man on his self-conscious determinate action. In 
life, neither are exclusive systems as a rule or purpose 
of human conduct. The exclusive pursuit of the one, 
under all circumstances, destroys the other. They 
produce human monsters at either extreme. The 
two systems not only illustrate, but are dependent 
actualities for the constant use of the daily life of 
man. He cannot live without physical supplies and 
comforts ; he cannot live, even in the rudest barbar- 
ism, without some forms of intellectual and moral 
life. As he moulds the physical order by his intel- 
lectual and moral life, he builds up the moral order 
of humanity. Every man who enlarges the field of 
physical science, confers positive physical benefits on 
his whole race. Every man who extends the bounds 
of intellectual thought, and enlarges the correlations 
of the moral sympathies, by which the whole of hu- 
man life is moved into a system of equated reciproci- 
ties and utilization of the physical order, confers 
positive moral benefits on his race. This is only pos- 
sible, as men use physical causes in the moral system 
of life. This is equally true, whether the M oral Sys- 
tem is considered as the fore-plan and order of a Di- 



THE RULE OF FAITH. 11 

vine Personality, or the product of Persistent Forces, 
even if, on the latter supposition, man can conceive 
the production of consciousness, — of his own self-con- 
sciousness, or how he can get the moral coherencies 
of life without moral motive, and how he can get 
these without thought, — and how he can get thought 
without an intellective and moral Beginning. Phys- 
ical and Moral Science have been kept separate, and 
have measurably deployed in lines of antagonisms, in 
which their conflict has contributed to evolve the 
important and rich values of both, and inweave and 
infibre them into the concrete growth and vitality of 
Humanity. The priesthoods of Egypt and elsewhere 
have used their knowledge with perverse power for 
individual advantage, and organized aggrandizement. 
As the priesthood became more identified with the 
people, and the power of central organization, w r hich 
separated them into an exclusive class, dissolved in 
the reactions of Science, the mutualities of knowl- 
edge and sympathy became more diffused and diffu- 
sive, in a mutually dependent life of culture and ac- 
tivities, and the philosophies of life, physical, mental, 
and moral, more closely blend and unite. As man 
attains his fuller life, he needs and wants a system 
which will give the dependence and the mutualities 
of the physical and moral systems, which thus inter- 
lace in all his thoughts, feelings, and activities. The 
priesthood of the future, let it assume w r hat form it 
may, must be the interpreters of a universal moral 
system for a universal physical science, and so prac- 
ticalize both in the utilization of the powers of na- 



12 DEUS-SEMPER. 

ture and tlie powers of man. In the harmonies of 
these systems, the interpreters of the physical will 
unfold, strengthen, purify, and exalt the moral; the 
interpreter of the moral will find his constant de- 
pendence on a knowledge of the law of cause and 
effect in the physical, and how it may and must be 
made subordinate to the intellectual life of man, not 
in the supremacy of an organized priesthood, but in 
the practical and universal or general diffusiveness of 
the moral life in humanity. This will not only avoid, 
but prevent a rigid system of dogmatic intellectual 
thought, but will evolve and eventuate in a diffused 
self-consciousness of Moral Life, in which the indi- 
vidual is only an integer of a collective whole, yet in 
his moral individuality. Thus the direction of life 
will be ever reaching to the utmost bound of physi- 
cal science for the utilization of the powers of nature 
and of man for his practical moralities. 



A FOCUS OF CONVERGING LIGHTS. 

" We tremble on the brink of detecting: the in- 
terior constitution of man." — Dr. J. W. Draper, 
Ann. Sci. Dis., 1865, p. 113. 

" We have reached the point where the results of 
Science touch the very problem of existence, and all 
men listen for the solving of the Problem." — Agassiz, 
Meth. of Study, p. 42. 



A FOCUS OF CONVERGING LIGHTS. 13 

" The highest law in physical science which our 
faculties permit us to perceive — the Conservation of 
Force." — Faraday. 

" Thus the law characterized by Faraday as the 
highest in physical science which our faculties per- 
mit us to perceive has a far more extended sway ; it 
might well have been proclaimed the highest law of 
all science, the most far-reaching principle that ad- 
venturing reason has discovered in the universe. Its 
stupendous reach spans all orders of existences. Not 
only does it govern the movements of heavenly bodies, 
but it presides over the genesis of constellations ; not 
only does it control those radiant floods of power 
which fill the eternal spaces, bathing, warming, illu- 
mining, and vivifying our planet, but it rules the 
actions and relations of men, and regulates the march 
of terrestrial affairs. Nor is its domain limited to 
physical phenomena ; it prevails equally in the world 
of mind, controlling all the faculties and processes 
of thought and feeling." — Youman, Cor. and Con. of 
Forces, p. xli. 

" The last word of modern philosophy in the sphere 
of physics is that all forces are ' correlated ;' that in 
fact there are not many separate forces, but only one, 
a self-identity of dynamic power, reappearing in a 
different form after it has become expended in a pre- 
vious one. The most remarkable feature in the 
unfoldings of physical science is, that it seeks to 
demonstrate in all the complicated appearances of 
mechanical, chemical, muscular, nervous, vital, and 
mental forces, but one force. This is the verdict 

2 



14 DEUS-SEMPER. 

which the teachings of Bunsen, Oersted, Faraday, and 
Carpenter must necessarily lead us to give." — North 
Am. Qr. Rev., 1862, p. 138. 

" The science of Force which at present occupies so 
much of the attention of scientific men, will yet, in 
all probability, be the greatest of all the sciences ; or 
rather it will be the central science from which every 
other will depend." — The Stars and the Angels, p. 336. 
W. & A. Martien, Philadelphia, 1860, Presbyterian. 

" However objects may differ from one another, still 
a deeper investigation discerns a common nature in 
them all. We find the same law of organization in 
the whole of the animal kingdom [?] in spite of the 
most varied difference in their external form and in- 
ternal structure. We meet again with this same 
unity in the vegetable kingdom, wdiere a fundamental 
investigation of some few organizations is sufficient 
to give a deep insight into its nature. In a further 
investigation we find one point of unity common to 
the animal and the vegetable kingdom [now two, the 
formation of tissue and the law of reproduction] ; 
yet even this is only part of a higher unity, until the 
mind is lost in one fundamental unity of the whole 
of nature, which we encounter in whatever direction 
we turn. Every well-conducted investigation of a lim- 
ited object discovers to us a part of the eternal laws 
of the Infinite Whole." — Oersted, Geist in der Natur. 

" Who has not felt sometimes, when contemplat- 
ing his own relation to the animal world, a certain 
uneasy feeling of degradation, a certain shadow of 
doubt, whether man was not, after all, only a higher 



A FOCUS OF CONVERGING LIGHTS. 15 

kind of animal, modelled from the animals? We 
now see that it arose from our beginning at the wrong 
end. We thought of the lower animals first, and 
then of man as related to them. We see, however, 
that in the mind of God man stood first, the great 
archetype to be created for Himself, and his body for 
his spirit ; and then the animals came as shadows 
and imperfect types ; they taking glory from him ; 
not he degradation from them. The Creator lifts 
off perfection after perfection from the higher forms 
in order to produce the lower." — Poynting, Glimpses 
of the Heaven around Us. 

This view is proper in the sense that as the end of 
creation, man stood in the plan as the consummation 
of the order, and the subordinate classes were proper 
to the unfolding of the whole system — physically, 
intellectually, and morally. 

" In the moral world the force of God, a thing in- 
conceivable, composes itself of our forces in the same 
way that the work of his providence is, very often, 
the sum of our actions. If you decompose into visi- 
ble elements the power displayed by Christianity, you 
will find only a human force at the end of your analy- 
sis. . . We only give Him what he has given us ; 
he is, in a word, the force of our forces, and conse- 
quently he is all ; our life is his life and we are still 
him."— Vinet, Outlines of Theology, 1866, p. 168. A 
leader of Protestant Thought in France, and the 
friend of Guizot. 

" All things are in God in the profound manner 
in which effects are in causes, consequences in their 



16 DEUS-SEMPER. 

principles, forms in their eternal exemplars. In him 
are united the vastness of the sea, the glory of the 
fields, the harmony of the spheres, the grandeur of 
the universe, the splendor of the stars, and the mag- 
nificence of the heavens. In him are the measure, 
weight, and number of all things, and all things pro- 
ceed from him with number, weight, and measure. 
In him are the inviolable and sacred laws of being, 
and every being has its particular law. All that live 
find in him the laws of life ; all that vegetates, the 
laws of vegetation ; all that move, the laws of mo- 
tion ; all that has feeling, the law of sensation ; all 
that has understanding, the law of intelligence; and 
all that has liberty, the law of freedom. It may in 
this be affirmed, without falling into Pantheism, that 
all things are in God, and God is in all things." — 
Donoso Cortes, Essay on Catholicism, b. i, ch. i. A 
Spanish writer, with the imprimatur of Pius IX ; the 
approval of the society at Rome for the Propagation 
of the Faith; and of the "glorious school" of the 
"Benedictines of Solesmes, Paris. 

" God, a pure spirit, being the beginning and end of 
all things, it is clear that all things in their beginning 
and end must be spiritual. This being the case, ma- 
terial things are phantoms that have no existence, 
or if they really exist, they must have their begin- 
ning through God and for God, which means, that 
they exist through the Spirit and for the Spirit." — 
Id., b. ii, ch. v. 

" The Father is Omnipotence ; the Son is Wisdom ; 
the Holy Ghost is Love ; and the Father, and the Son, 



A FOCUS OF CONVERGING LIGHTS. 17 

and the Holy Ghost are infinite love, supreme power, 
and perfect wisdom. There unity expanding perpet- 
ually begets variety, and variety in self-condensation is 
perpetually resolved into unity." — Id., b. i, ch. ii. 

In book ii, ch. iv, he speaks of the law of love as 
attraction and gravitation for angels and men toward 
God, and adds : " Even matter agitated by a secret 
power of ascension followed the gravitation of spirits 
toward the Supreme Creator;" as rendered in the 
translation of Miss Goddard. 

" You say, who can believe that in one God there 
are three Persons ? Observing that by three persons 
we do not understand three Individuals, but three 
distinct relations subsisting in one nature, I ask in my 
turn, is this mystery more incomprehensible than the 
eternity of God." — Protestantism and Infidelity, ch. 
iv, § 2. F. X. Weninger, D.D., Missionary of the 
Society of Jesus. 

"Do these three titles, 'Father, Son, and Holy 
Ghost,' represent one God or three Gods? If three 
Gods, then we have polytheism, with all its^absurdi- 
ties and contradictions. If of these three titles thus 
placed in co-ordinate rank and authority, we say that 
one represents the Supreme God, and the others two 
created beings, then Christianity is but a modifica- 
tion of the heathen mythology, with its graduated 
scale of Divinities. The only remaining alternative 
is the Catholic (not Romish) faith, so simply set forth 
in the primitive creed. That faith is one only God 
to be believed, worshipped, and served ; that in the 
essential unity of his nature there is a distinction 



18 DEUS-SEMPER. 

which he has been pleased to represent to us under 
their separate mystic names or titles, and that this 
distinction has been so positively and clearly revealed, 
because each of the hypostases represented by these 
titles sustains to man in the economy of redemption, 
a distinct and separate office, in which offices men 
must intelligently co-operate for the furtherance of 
their salvation with these divine [hypostases'] per- 
sons." — Divine Life, p. 316. James Craik, D.D., 
Episcopal, 1866. 

In view of what will be said hereafter, the inquiry 
may be made, How could men intelligently co-operate 
with hypostases — hypostatic powers — unless with a 
more clear and some definite knowledge of those 
powers as powers? 

See, also, the Life and, Light of Men, John Young, 
D.D., Presbyterian Church, Edinburgh, Scotland. 

" There is but one living and true God, everlasting, 
without body/ parts, or passions ; of infinite power, 
wisdom, and goodness [Love] ; the Maker and Pre- 
server of all things, both visible and invisible. And 
in the unity of this Godhead there be three hypo- 
stases , of one substance, power, and eternity." — Thirty- 
nine Articles. 

There is no authority in the roots of the word 
hypo-stasis, nor in the use of the word in the Greek 
language, for translating it by the word persons, or 
any such equivalent. 

"To Father, Son, and Holy Ghost, 
The God whom we adore." 

The Doxologies, in various forms, of all churches. 



A FOCUS OF CONVERGING LIGHTS. 19 

" Even on the doctrine of the Trinity — for the word 
itself is not scriptural — much has been said and writ- 
ten which can find no sanction in the Bible. Scrip- 
ture, indeed, bids us see in th& Father, the Eternal 
Will, creating and governing all things, omnipotent, 
omniscient, and omnipresent ; in the Word, God com- 
municating with man, and declaring the Divine Will 
to him, and becoming incarnate for his redemption ; 
and in the Holy Spirit, eternal life and love working 
out the divine designs, whether in creation or redemp- 
tion, — but it tells us also, these are One." — Liber Libro- 
rum, p. 164. Charles Scribner & Co. 

" In the Christian Remembrancer (London, January, 
1863), there is a very noticeable article in relation to 
the famous Essays and Reviews. The writer affirms, 
and I think proves, that 'modern skepticism is a natu- 
ral reaction from the narrowness of the popular theology. 
He further undertakes to show T that the ' genuine the- 
ology of Christ and his Church', is not liable to the 
assaults of this skepticism; and he therefore coun- 
sels, as its most effectual refutation, a reform of the 
popular theology, so as to make it the real teaching 
of Christ and the Church. A position very similar 
to this was taken by Dr. McCosh, and other eminent 
men, at the meeting of the Evangelical Alliance, in 
Edinburgh, in July, 1864." — JDiv. Life, Intro. 

" The conception which each individual forms of the 
Divine Nature depends in great degree upon his own 
habits of thought [which, in so far as they are carried 
on without any interference from our Will, may be con- 
sidered as functions of the cerebrum. Id., § 588. (See 



20 DEUS-SEMPER. 

Semper-Deus jch* iv,§ 5, et passim.) ] ; but there are two 
extremes, towards one or the other of which most of 
the current notions on this subject may be said to 
tend, and between which they seem to have oscillated 
in all periods of the history of Monotheism. These 
are Pantheism and Anthropomorphism. Towards 
the Pantheistic aspect of Deity we are especially led 
by the philosophic contemplation of His agency in 
external nature ; for in proportion as we fix our at- 
tention exclusively upon the 'laws' which express 
the orderly sequence of its phenomena, and upon the 
4 forces ' w T hose agency we recognize as their immedi- 
ate causes, do we come to think of the Divine Being 
as the mere First Principle of the universe, as an all- 
comprehensive ' law/ to which all other laws are sub- 
ordinate, as that most general ' Cause ' of which all 
the physical forces are but manifestations. This con- 
ception embodies a great truth and a fundamental 
error. Its truth is the recognition of the universal 
and all-controlling agency of the Deity, and of His 
presence in Creation, rather than on the outside of it. 
Its error lies in the absence of any attribute of Per- 
sonality ; for without this the universe is nothing 
else than a great self-acting machine, its laws are but 
the expressions of ' surd necessity/ and all the higher 
tendencies and aspirations of the Human Soul are but 
a ' mockery, delusion, and a snare.' The Anthropo- 
morphic conception of Deity, on the other hand, from 
the too exclusive contemplation of our own nature as 
the type of the Divine ; and although in the highest 
form in which it may be held, it represents the Deity 



A FOCUS OF CONVERGING LIGHTS. 21 

as a Being in whom all the noblest attributes of 
Man's spiritual essence are expanded to infinity; yet 
it is practically limited and degraded by the impos- 
sibility of fully realizing such an existence [subsist- 
ence] to our minds ; the failings and imperfections 
incident to our Human nature being attributed to 
the Divine, in proportion as the low standard of in- 
tellectual development [and deployment] in each in- 
dividual keeps down his idea of possible excellence. 
Even the low T est form of any such conception, how- 
ever, embodies (Jike the Pantheistic) a great truth, 
though mingled with a large amount of error. It 
represents the Deity as a Person, that is as possessed 
of an Intelligent Volition, which we recognize in our- 
selves as the source of the power Ave determinately 
exert, through our bodily organism, upon the world 
around ; and it invests Him with those Moral attri- 
butes, which place him in sympathetic relation with 
his sentient creatures. But this conception is erro- 
neous, in so far as it represents the Divine Nature as 
restrained [or impelled] in its operations by any of 
those limitations which are inherent in the very con- 
stitution of man ; and in particular, because it leads 
those who accept it, to think the Creator as i a re- 
mote and retired mechanician, inspecting from without 
the engine of creation to see how it performs,' and 
as leaving it entirely to itself when once it has been 
brought into full activity, or as only interfering at 
intervals to change the mode of its operation." — Car- 
penter, Plum. Physiol., § 589. 
" I will answer frankly. 



22 DEUS-SEMPER. 

44 1 see around me evidences of infidelity, widely 
spread and steadily increasing. As an illustration," 
he said, " in a recent conversation with a Professor 
from Harvard, that gentleman expressed the opinion 
that of the principal scientific men of our country, 
three fourths or more are unbelievers." 

" The spread of Materialism," I remarked, "is even 
more evident in Europe than among us." 

" It prevails," rejoined my reverend friend, " over 
the civilized world." — R. Dale Owen, in Report of 
Addresses at Boston, May 30, 1867. 

" Ubi tres physici, ibi duo athei. [Wherever there 
are three scientists, there are two atheists.] Since 
the imposing fabric of the Hegelian philosophy proved 
but a house built on sand, the scales and metre have 
become our only gods. German} 7 — mystic, metaphys- 
ical Germany — strange to say, leads the van in this 
crusade against all faith and all idealism. Vogt, 
the geologist, Moleschott, the physiologist, Yirchow, 
the greatest of all living histologists, Blichner, Tiede- 
mann, Reuchlin, Meldeg, and many others, not only 
hold these opinions, but have left the seclusion of 
the laboratory and the clinic to enter the arena of 
polemics in their favor. We do not mention the 
French and English advocates of 'positive philoso- 
phy.' Their name is Legion. . . . Demonstrate the 
possibility of the Absolute, and Materialism is im- 
possible, . . . for here is the combat a Voutrance, in 
which one or the other must perish." — Jour. Spec. 
Phi., p. 176, 1868. 

[We will not be misled by being thrown upon a 



A FOCUS OF CONVERGING LIGHTS. 23 

metaphysical nonentity called the Absolute — the un- 
productive Ideal. We will travel with them, as far 
as they can travel, and when they stop, it is just there 
we will find a self-conscious, self-determinating Be- 
ginning, for their Diversity in Unity — our co-ordina- 
tion of Powers — if they please, of Forces, in the 
Unity of a Supreme Self-consciousness.] 

" It is impersonality, and not the pantheistic idea, 
that annihilates all religion. There is a Scripture 
pantheism ; there is a true sense in which ' God is all 
and in all ;' there is a true sense in which it is said, 
4 In Him we live, and move, and are ;' but this 
recognizes his Personality as all the more distinct, 
from the very fact of the inter-subsistence. We may 
believe that ' God is all,' if along with it we cleave 
to the truth that this great One and All, as we may 
call Him, does truly think of us as finite beings, that 
we are truly present to that Eternal Mind, lying in 
it, embraced by it, but still as personalities, the finite 
images of the Infinite Personality, and treated as spir- 
itual persons, not as mere links in a physical system 
or an endless chain of things. We may indulge in 
any views of the Divine Infinity, of the universal 
life, of the one all-embracing thought, and feel that 
our almost infinitesimal unity is as distinctly recog- 
nized as though it had been alone with God, the only 
[?] act and object of his creating power." — Tayler 
Lewis, D.D., Presbyterian. 

"Shall we querulously say to the Divine Light, 
which lightens every man who comes into the world, 
Hitherto shalt Thou come and no further; yea, 



24 DEUS-SEMPER. 

rather, thou hast exhausted thine own infinitude, 
and hast no more to teach them." — Ejngsley. 

" An edifice cannot produce a striking effect until 
the scaffolding is removed, that had of necessity been 
used during its erection." " By the suppression of 
all unnecessary detail, the great masses are better 
seen, and the reasoning faculty is enabled to grasp 
all that might otherwise escape the limited range 
of the senses."— Humboldt's Cosmos, i, 47, 48. 

" Setting aside notions purely Pagan, and keeping 
in the line of the nominal belief in one God, there 
are three distinctly marked stages in the progress of 
opinion about the natural world, with a fourth to 
come. 

" The first of these is w T here the natural world is 
regarded as divine only as to what appears to be ex- 
traordinary or exceptional in it. Thunders, tem- 
pests, earthquakes, eclipses, famines, pestilences, are 
thought to betray a divine presence. Or, in human 
affairs, sudden accidents, unexpected deliverances, 
strange coincidences. God is a God of occasional in- 
terference, not of constant regulation and animation. 
Not all our daily affairs and the regular processes of 
creation are subject to his watchfulness, and charged 
with his indwelling spirit ; but nature is liable to 
arbitrary visitations from without. The religious 
sentiment feeds on the marvellous. There is a piety 
of surprises and alarms, — intermittent, spasmodic. 
God is not in the order of nature, its laws, its silent, 
beneficent growths and noiseless motions, but in its 
loud jars and grotesque anomalies. You will hear 



A FOCUS OF CONVERGING LIGHTS. 25 

much there of special providence : it is not ^Provi- 
dence at all, but intrusion, improvisation, perturba- 
tion. Of course this willjbe a God of violence and of 
terror. And the name of this first view will be Super- 
stition. The supernatural is, then, strange, frightful. 

" The second is exactly opposite to this. It is 
where the attention is turned wholly to the law-side 
of nature, and does not see that there is a personal 
will acting freely anywhere within nature or about 
it. It is so bent on getting rid of exceptions that it 
forgets the Maker. It mistakes uniformity for self- 
acting mechanics. Virtually it denies the spiritual 
world, with all its nobler, varied, and glorified forms 
of life. There are men so absorbed in the regular 
processes of the universe as to be insensible both to 
its Original and to its holy object. Prudence is sub- 
stituted for piety. The nearest approach to peni- 
tence is regret for a miscalculation. Self-reliance is 
put for devout trust ; a little knowledge, which van- 
ishes away, for .faith, and hope, and charity, which 
abide. The future is all dark, without promise or 
resurrection. The name of this is skepticism. The 
supernatural is denied. 

" The third, which is unquestionably a great ad- 
vance on the other two, is where God is believed to be 
over both the natural and the spiritual world, but only 
in the spiritual. These two worlds are driven wide 
apart. Thus the only religious purpose answered by 
nature is to furnish a convenient supply of figures and 
illustrations for religious discourse. In those who 
have a lively admiration for external beauty there will 



26 DEUS-SEMPER. 

grow up a sort of fanciful, poetical, sentimental piety ; 
in those who distrust and despise the material world, 
asceticism. Christianity and creation are sundered, 
though God joined them together. It is a kind of 
half-belief. The supernatural is essentially unreal ; 
and the evidence of miracle, where it is introduced 
into theology, has a materialistic cast, as if the high 
and self-attesting truths of Christianity and the soul 
were actually dependent on proofs addressed to the 
senses. 

" But there is a fourth condition, — or will be yet, — 
where the natural and the spiritual are seen and felt to 
be farts of one flan, under one Creator. The laws of 
the one are recognized to be exactly harmonious, nay, 
identical, with the laws of the other. There is not 
only a resemblance, but a correspondence ; the things 
of nature being found to be the things of the spirit of 
man, good and evil ; and all the things of nature hav- 
ing their counterpart in the spiritual world, whether 
life or death, health or disease, clouds or sunshine, 
serpents or doves. Christ's instructions are fall of 
these things ; and they are not accidental compari- 
sons, but are meant to bring God's works together 
into the closest unity. So says the Apostle Paul in 
a passage which commentators have only partially 
and superficially comprehended : ' The invisible 
things of Him, from the creation of the world, are 
clearly seen, being understood by the things that are 
made.' He is the God of the insect as much as of 
the archangel. In the original design of the Creative 
mind, each was meant for the other, — everything in 



A FOCUS OF CONVERGING LIGHTS. 27 

nature, great or small, star or starfish, to meet and 
answer to something in man. Tliis at present may be 
Christian mysticism. But it will be Christian faith. 
All the strong tendencies of true science, as well as 
of Revelation, are bearing in this direction. They 
tell us that w T hen God formed the lowest living crea- 
ture, already man, with brain, and heart, and immor- 
tality, was in his thought. In every department of 
knowledge and thought, unity is the reigning idea. 
All interdepend ; all belong to each other ; all serve 
each other. And this is the Christian doctrine. 
Eevelation is to find each of its great practical truths 
confirmed in the universe. The sovereignty of God ; 
his personal and free presence to every part and par- 
ticle ; the disorder of sin or disobedience to law; the 
remedy for that, or reconciliation ; the necessity of 
a second or spiritual birth to restore and complete 
the natural man, — have dim types in nature. And, 
above all, — what now concerns us most, — there is 
hinted the reality of a revelation of what is unseen 
and eternal, through appropriate and preadapted 
forms that are seen and temporal, in connection with 
the ministry of the Son of God and Son of Man, as a 
mediator belonging both to earth and heaven, or 
rather, as having both these belonging to him. In 
this view, the Christian miracles become not only 
credible, but what we should have a right to expect ; 
such breakings through of the spiritual upon the or- 
dinary w T orld as a mediator's ministry would proba- 
bly bring with it, and the only rational explanation 
of the beginnings of Christian history. 



28 DEUS-SEMPER. 

" As to this Revelation, then, the first of these four 
views I have mentioned — superstition — is ignorant 
of it ; the second — skepticism — rejects it ; the third 
misinterprets it ; the fourth — faith — finds it full of 
blessed meaning, and brimming at every point with 
a heavenly inspiration." — F. D. Huntington, Chris- 
tian Life, pp. 188-192. 

Here are the two systems, the Physical and the 
Moral (Religious) in open and hostile antagonism, or 
without a method of Conciliation. The former, with 
a Method and a purpose which are definite in them- 
selves ; the latter, without a Method, and without a 
definite moral purpose by which it can conciliate the 
former, and with divergencies of processes, which 
through fifteen centuries has filled the world with 
the noises of their conflicts and the desolations of 
their passions, yet, rising generally to the revivifica- 
tion of a higher moral life. The Papal mind is 
abandoning the Creed of Athanasius, the Protestant 
mind is affirming the Unity of God, and Science is 
demonstrating the unity of Nature. In the human 
organization there are two great Nervous Systems. 
The one has its seat and great fountain-head in the 
Brain, passes down through the neck and the centre 
of the back-bone, and distributes its ramifications in 
lessening threads (fascicles) to the various parts of the 
system, in due proportion to the functions to be per- 
formed, and the offices to be discharged, in receiving 
direction from and giving information to the august 
and ruling Power in the Brain. In the Brain is the 
source of thought and determinate Action, — as it is 



A FOCUS OF CONVERGING LIGHTS. 29 

also the pivot of reflex action in sudden surprises and 
emotions. It is called the Cerebro-Spinal System. 
The other is called the Great Sympathetic. It is in- 
timately connected with the heart and stomach, and 
in one connected system is traced in its own depend- 
ent connections throughout to the temples and to the 
feet. It is essential to the life of the Visceral System. 
Yet both interlock at important points in the visceral 
organization, interlace at many points, and both are 
essential to the completeness of the whole. But the 
Brain, the seat of Thought, is the seat of self-con- 
scious empiry. Yet the All is but One. 

Herein the highest forms of thought of the Span- 
ish, Italian, French, German, English, and American 
minds are represented. Here the Papal, Presbyte- 
rian, Episcopal, and Scientific minds, representative 
of the struggle of the general mind of mankind, are 
on either side, converging to an ultimate, a final end 
of thought. Each side is on the brink of its own 
abyss, in the conclusion of its own method and pro- 
cesses. If Science has no method. and corresponding 
process for passing the abyss to a Personal God, then 
morality is only a Prudence, the human sympathies 
only incumbrances to be shuifled off as annoyances, 
or they are but the measure of conveniences by which 
we may get so much enjoyment for such equivalents 
as we may afford to give. If Religion, if the true 
Morality in God, cannot furnish a transit — a Media- 
tion between Mind and Matter, the eternal Neces- 
sity of Cause and Effect in the dry, hard Analysis 

3* 



30 DEUS -SEMPER. 

and Deduction of the Physicist, is the Law of the 
universe. Is the gulf impassable ? 



GOD AND SCIENCE.* 
Matter is not Eternal. 

Rufus— Glaucus — Cerinus. 

Rufus. You say, God made all things ; and I say, 
Nature made all things. 

Cerinus. Well, that is squarely put. Then Nature 
is your Beginning, your Synthesis, your Eternal Ne- 
cessity for all things, by which and from which all 
things that have been, have been, by which all things 
that are, so are, by which all things that will be, 
will be, in a purely necessitated chain of cause and 
effect. 

Rufus. Yes, certainly so. 

* It may be that the argument attributed to the Scientist may 
not be found in that identical form in any of their works. This 
may arise from two causes : a. They have not ventured to be logi- 
cal; or b. They are not logical. In a Law of Physical Forces 
they must find all phenomena of every kind as the resultants of 
these, their Force. They cannot move in their Science of Force 
without Repulsion, Attraction, and Polarity, as three separate 
forces, or as modifications of one prime force, and from these or this 
they must deduce all phenomena, physical, intellectual, and moral, 
by a process of simple Development, or they must induct the Pri- 
mal Causation, in a determinate Source of Cause, as Self-Cause, — 
and this is God. 



GOD AND SCIENCE. 31 

Cerinus. Now, as your Nature is your all-compre- 
hending Synthesis, and, as such, includes all the ele- 
ments and operations of nature and life, give me in 
your clearest, briefest manner possible, so that there 
shall be no misunderstanding of terms, no waste of 
time or thought on empty phrases, your Analysis of 
this universal sjmthesis, this elemental Nature. It 
is by preparative Analysis only that we can verify 
and prove any synthesis, anything composed of ele- 
ments, or manifesting qualities in Physics or Meta- 
physics, including Theology, for that is or ought to 
be the highest formula or system of the Life which 
is in the Whole (to Ilav, the All). In a true analysis 
of Physics, or as you call it, Nature, there can be 
nothing contradictory, in positive contradiction of a 
true system of Theology. In other words, there is a 
fundamental agreement between the System of Na- 
ture and the system of final and absolute Truth in 
God. So that to get the true system of the whole, 
there are two lines of thought and investigation to 
be pursued, and, if possible, to be harmonized. 

Rvfus. "We do not differ in our processes then. 
It is the ultimate law of all human knowledge^ distin- 
guished from blind, unreasoning, unanalyzing Faith 
or Credulity. We both want reasons for that which 
you call Faith in you, but which I call Belief in my- 
self, as founded on precise knowledge and reason. 
Pardon the allusion, but indignant scorn will rise to 
the lips at the evidences of so much passion and 
fanaticized feeling in that portion of human life 
whence originates that terrible scourge of the centu- 



32 DEUS -SEMPER. 

ries called the Odium Theologicum or Christian Ha- 
tred. 

Cerinus. The pardon is with yourself. Correct that 
in yourself which you condemn in others, and your 
pardon is complete ; you have then taken the poison 
out of your own sting. The descendant of one who, 
within the bounds of family tradition, perished in a 
slow fire for his Faith, it may have been without 
reason, or for his Belief, it may have been with rea- 
son, cannot but wish that all these important ques- 
tions should be discussed without indignant scorn 
on the one side or theologic malevolence on the other. 
Yet we may have occasion to refer to them hereafter ; 
if so, let it be in the same light in which we would 
consider these facts of human nature as any facts of 
physical nature, for they are dreadful facts of history, 
which, too unfortunately, repeat themselves. The 
Evangelist of Reason should not exhibit the passion 
of the fanatic ; the Evangelist of Charity should re- 
member the lesson of history, that what men call the 
love for God and his Christ has filled the earth with 
unutterable sorrows. 

Rufus. Thrice a pardon. Thus prepared, we stand 
upon the ground of mutual charities, looking alone 
to the general end of our own true welfare, and that 
of our common humanity. We have agreed as to 
the starting-points and the process. The first is the 
synthesis, your God and my Nature, and the process 
is Analysis. Now for the analysis. All sciences 
are resolving into Chemistry as the final science, or 
if not, it is, in miny ways, essential to them all. The 



GOD AND SCIENCE. 33 

solar beams are analyzed, and by the " Spectrum An- 
alysis," we are now telling the kinds of earths and 
metals in the sun, stars, and planets, and, probably, 
that many of the nebute are but star-dust forming 
into systems of w T orlds. Ann. Sci. Dis., 1865, pp. 
251-267, 203-208. The heavens and the earth are 
being analyzed. Their elements and their combina- 
tions are measurably, if not fully brought within 
the reach of science. 

Cerinus. Very well, and so they are ; «we cannot 
deny that, and have no wish to do so. These ana- 
lyzations are adding largely to the bounds of knowl- 
edge, and the progress and comfort of mankind. And 
without the means of solid substantial comfort, de- 
rived from the uses of Nature, there can be but little 
or no moral progress for the people in general. 

Hufus. I thank you for the compliment to Science, 
and claim the benefit of the concession. So far, 
Chemistry has analyzed nature as it is at work on 
this earth ; that is, it has taken off the outer forms 
of all things, and distinctly tells you w r hat are the 
elements of which all these various things are com- 
posed, all which we see, or hear, taste, touch, or feel, 
or relish with our appetites, or reject, or seek for our 
various gratifications, or test as medical reagents on 
our bodies, or which exercise a stimulant or sedative 
agency on our bodily organization, and especially on 
that part of it called the Mind, and they are found 
to consist of sixty-four simple chemic elements, and 
so far, of these only. Of these, tw^enty-eight are 
scarce, so very scarce, that they are only traceable in 



34 DEUS-SEMPER. 

some of these various and multiplied economies of 
Nature. This leaves then, substantially, only thirty- 
six chemic elements, from which all these facts and 
operations of nature in us and around us proceed and 
are fashioned forth. 

Cerinus. Well, that does seem, in some sort, to be 
the result of the crucible, of medical therapeutics, 
and of the observations of the most learned Scientists 
of the times. But is this the end of your argument ? 

Rufus. By no means. In all the tests of Chemis- 
try, including the observations in Mineralogy, Metal- 
lurgy, Astronomy, Botany, and even Physiology, and 
Medicine, with its diffusive stimulants, its laxatives, 
its astringent tonics, and its nutritive substances, 
acquired from these very chemic elements, we con- 
stantly find three fundamental forms of Force. All 
nature is derived from these chemic elements, and 
what is fundamentally in them must be in all nature 
and in its operations. 

Cerinus. This is your Synthesis, — your Nature. 
Pray, what do you call these wonderful forms of 
Force or agencies of Nature, or, as we have reached 
the last point of ultimate analysis, we might with- ' 
out offence borrow from the ancient mythology, and 
smile at the term, and ask, what are these powers of 
the Goddess of Nature? 

JRufus. Agencies of Nature. That is the proper 
expression. These agencies of Nature are Repulsion, 
Attraction, and Polarity. 

Cerinus. And these in combination, or, if I may 
suggest a word, in co-ordination, constitute the crea- 



GOD AND SCIENCE. 35 

five, or rather, in your Science of the Universe, the 
formative or form-giving Nature, the Goddess who 
presided over the mysteries of the Beginning. 

Rufus. Certainly so ; but drop all allusions to Per- 
sonality. Personality belongs to the age of Mythes, 
from whatever ancient and rude forms of thought or 
undeveloped culture they may come. Personality as 
applied in form to nature or her operations, has no 
place in the lexicography of science. The forms of 
Force or these Forces are present in all the operations 
of nature, inclusive of organic life. See here. I re- 
peat for your inspection the simple experiment from 
the science of electricity, one of the constant and 
most delicate, as also the most powerful agents in 
the hands of the chemist, in its three forms of Mag- 
netism, and Static and Dynamic Electricity. Here is 
a horseshoe magnet ; I place on it a sheet of paper ; 
I scatter fine iron-filings or magnetic sand on it ; as 
they touch the paper, each particle assumes a certain 
position, marking the exact place of the magnetic 
poles and of the neutral line between the two poles ; 
see, they are arranged over the paper in beautiful 
curved lines of order. They are the same kinds of 
atoms, that is, they are of identical substance, but 
they form in these symmetrical lines of curve from 
the centre towards each end of the magnet. This 
movement from the centre to the ends probably 
formed the earliest and lowest notion of the Polar 
Power. There is the repulsion, which keeps them 
apart and helps to reduce them to lines ; there is the 
attraction, which draws in lines to either end ; and 



36 DEUS-SEMPER. 

there is the Polarity, in its double aspect of Force, in 
both ends, which forms these lines into curves of 
order, and with a general harmony in that order. If 
we adopt the opinion that magnetic or electrical 
forces are only attraction and repulsion, or modifi- 
cations of either the one or the other, then there is 
no law or force for the curves which constantly ap- 
pear, and which are distributed in all the forms of 
nature. 

Cerinus. The experiment seems complete. The 
powers may be admitted to be there. (Youman's 
Chem., pp. Vo4:-5 ; Morton & Leeds' Chern., 10, 15, 16.) 
Yet, possibly, they are not acting in the precise man- 
ner of your theory, for as you cannot actually see 
the powers or forms of force in their positive currents 
of moving agency, this one so attracting, and that 
one so repelling, and one polarizing, they may not 
act precisely according to your opinion, — but the 
powers may be there. I must admit certain powers, 
forces there, for I cannot see, nor in any way con- 
ceive how my God any less than your Nature, can 
work in any how, in some certain and definite how 
without Force, or, it may be, without these forces, in 
the movements of this world. But I see in the ex- 
periments, — in all these experiments, as I see frequent- 
ly in nature, these atoms lying loose and in confu- 
sion, and if not moved into order by some outward 
or extraneous cause or combination of causative 
forces, they would so lie through eternity. 

Rufus. Certainly, for I cannot see how Nature can 
work without Cause. She is the great reservoir of 



GOD AND SCIENCE. 37 

Causes. If your God works with cause, then is he 
but Cause, — and — the argument is closed. 

Cerinus. We are now dealing with your Forces of 
Nature. Let us close this line of discussion before 
we touch the higher and more solemn form of argu- 
ment, for if we do, but in imagination, approach a 
Personal Presence above humanity, if bold, let us be * 
reverent. But there is cause in these atoms, in virtue 
of which these atoms are, which so makes or pro- 
duces and preserves them as atoms, as lime, silex, car- 
bon, &c, and these are causes of one kind in differ- 
ences of degrees, or different kinds of forces, — for 
they contain correlations, by which they act and react, 
unite and separate, each in its kind and with each 
other, in so many forms in the economies of nature ; 
and there are other causes, of different kind or in 
degrees of Differentiation, as in the applied magnet- 
ism, as in the constant economies of the world, which 
so moves and arranges these atoms, and which else 
as atoms might lie undisturbed as the sands of Sa- 
hara, and the world be an eternal desert, — certainly 
so in the absence of all extraneous cause — extraneous 
to them. 

Rufus. It is a difference, or to use your term, a dif- 
ferentiation of the same Forces. For, to go one step 
back, and it is the last step ; each of these atoms, 
however small you may reduce them in fact, or by 
any mental process, even so small that many thou- 
sands, perhaps millions of them, may combine in 
beautiful and symmetrical order to construct one of 
those minute shells filled with animal life, in a per- 

4 



38 DEUS-SEMPER. 

feet organization of life, so small that many millions 
(41,000,000 of G-alionella distans in one cubic inch of 
Bilin slate; 1,750,000,000 of Galionella ferruginea in 
same volume. Humb., Cosmos, 30 ; 1 Id., 150, 255, 262, 
342), as shown by Ehrenberg's microscope, can exist 
in one square inch, — each of these atoms is a combi- 
nation or complexure of forces. The chemic com- 
binations show with satisfactory conclusiveness that 
each of these infinitesimal atoms, which constitute 
the shell and fleshy portions of these minute animals, 
are combinations of Forces. Chemistry instructs us 
that, " the laws of crystallization show that the mole- 
cules (or ultimate particles of matter) have polarity. 
That these molecules have imaginary axes passing 
through them, whose terminations or poles are the 
centre of attractions . . . and the three axes are the 
fundamental axes or diameters of these particles." 
" We thus see that atoms or molecules are, as above 
remarked, only the centres of several forces, whose 
aggregate results we call matter." Sillim., Chem., 
§ 218 and n. That is, these axes are the lines of 
diameter in which these forces act to produce the 
various atoms in their kinds and their combinations, 
in various settled forms in Chemistry, Mineralogy, 
and to adapt them to the general economies of nature. 
To repeat, what are found as universal causes in all 
nature must be found as intrinsic in the atoms 
which compose all nature. In other words, analysis 
can only find in the composite, the elements which 
compose it. We are now standing on the founda- 
tions of Nature. 



GOD AND SCIENCE. 39 

Ceriniis. How simple and how severe is its order 
and beauty ! This may be called the harmony of 
nature, which reduced order out of that primeval 
chaos, which geology no less positively demonstrates 
than Scripture affirms, and which crosses, in ascend- 
ing forms of order, the breaks, convulsions, and dislo- 
cations, so visible and constant, from the first geologic 
dawn to this time, and covers the ruins of the earth- 
quake and the ashes of the volcano with manifold 
forms of life. 

JRufus. Surely so ; and these prime laws of Nature, 
now seen as Positive Force or Forces, intervene to 
restore order. 

Ceriniis. I recognize the distinction between Laws 
and positive Forces, and admit the justice of the 
general criticism which applies to all that popular 
and theological phraseology which speaks of laws 
governing inanimate nature, which, as inanimate, 
can only be moved and kept in movement by positive 
force. Law, as a rule of conduct for a self-conscious 
and elective agent, choosing between indulgence and 
penalty (say in any vicious habit), is something other 
and different from the positive force which constantly 
causes water to seek its level, or any other uniform 
causation in nature. In the one instance it is posi- 
tive cause and effect ; in the other, it is a simple 
intellectual formula, in many of its instances em- 
bodying a moral motive, saying to the self-conscious, 
elective agent, take this course, or do this thing, and 
such will be the result, or take that other course, or 
do that other thing, and such, and other will be the 



40 DEUS-SEMPER. 

different result, and in both cases involving the well- 
being of the choosing agent, and almost uniformly, 
even in the use of physical causes, affecting his 
intellectual and moral life. And he has the power 
of choice, for he does learn some things by experi- 
ence. 

Bufus. Truly I intended no such nice distinction, 
nor any extreme criticism. I am not after words, 
words, but facts, forces, the Force of the Universe. 

Cerinus. I cannot very well see how you can repre- 
sent, and so present to the mind of another a clear 
view of any fact, call it thing, process, operation, or • 
operation done and ended, without precise and ap- 
propriate language. Beside, the facts and operations 
of nature are so various, and run into and blend with 
one another, that the language which would faith- 
fully represent them all, would have the adornments 
of all the graceful esthetics, the precision of the 
movements of the artisan, the nice but necessary 
intricacy of the laboratory, the definite varieties of 
all the sciences, and yet would pour over all, the 
dignity of manhood, ever as he could grasp that Wis- 
dom which bespeaks the glory of the heavens and 
the grandeur of the universe. At least, in a Science 
of the Universe, where we are in search of its Prime 
Cause, which moves the orders of nature forward to 
higher order, the language should be definite enough 
to say whether Repulsion, Attraction, and Polarity 
are three persistent forces, or but modifications of one 
mother Force, as we have so frequently heard her 
called in literature and philosophy, Dame Nature. 



GOD AND SCIENCE. 41 

JRufus. Truly, you have a precious gift of language, 
and a most ingenious way of putting cunning phrases. 

Cerinus. Say, rather, ingenuous way of seeking 
Truth and disentangling it from generalities, which 
would cover up the origin of all things in the vague 
use of the sacred word God, or in the equally vague 
and unprofitable use of the term Force, which when 
once admitted without its proper analyzation, plays 
queer gambols with the fancy, and strangely misleads 
the Understanding, even in the present proud posi- 
tion of Science, as in the superstitions of the Past. 
As a vague generality, all the phenomena of nature 
and life are explained by saying of this physical fact, 
this mental operation, this moral feeling, It is a mod- 
ification of Force ! 

Hii/us. What say you, then, to the Principle of 
Homogeneity ? 

Cerinus. I do not know that I have much objection 
to either of the terms. That will depend very much 
on the manner in which they are used. For instance, 
"principle" {apyjt, principium), has been used as a 
verbal sign, a word to stand for some more or less 
vague assumed something, or as some well-known 
thing which was asserted to be the Beginning and 
the foundation of all things. Thales asserted this 
for " water," Anaximander for " dry and moist," 
Anaximenes for " air," Pythagoras for " numbers," 
Xenophanes for " One and All," Heraclitus the "flow- 
ing and becoming," Empedocles for "four eternal 
original materials," etc., etc., and the Scientists for 
their nude Force, which you say is Homogeneity. 

4* 



42 DEUS-SEMPER. 

Hufus. I have not said. I only say, what Science 
has definitively determined, and she has not yet said. 
But what do you say to the Principle, define it as 
you please? 

Cerinus. Nay, nay, you ask me in virtue of some 
power, or some supposed power which I may possess, 
to precede, to transcend your mere manipulation of 
your Forces, and give you a Law — a principle for 
these Forces! I have a faith; it was the faith of my 
father and mother, of my ancestors, of mankind in 
general, though in many and beclouded forms it may 
be or may have been. It is a Faith which, in many 
ways and by the convergence of many modes of 
Thought and Feeling, ripens into a belief 'in a Personal 
God ; and this, somehow, in the course of nature and 
the progress of culture, ripens into that form of per- 
sonal character in man also called Principle. It is 
an element of Moral Vitality, shaping the life of the 
possessor and influencing others, when left free from 
the deranging passions of civil and religious commo- 
tions. I have the very highest regard for that word. 
"When you shall go down to the ultimate principles 
of Nature, and show me what lies at the foundation, 
and move or moves all things, I will stand uncovered 
in the presence of the Mighty Truth. When I can 
go up in this old faith of my martyr ancestor, and of 
my own soul, to the Solemn Presence, and find the 
steadfastness of an eternal principle of Truth and 
Love, the contemplation of which begets and nour- 
ishes somewhat of a kindred principle in my own na- 
ture, and so acts on a lower nature, and I look around 



GOD AND SCIENCE. 43 

and compare the general aspect of humanity at this 
time with any antecedent period of its history, and 
trace these better conditions to those methods which 
lie outside of the analyzations of Chemistry, or any 
of the processes of any and all of the Physical Sciences, 
yet admitting the humanizing influences of their cul- 
ture on the welfare of man, you must pardon me for 
saying, if you wish to substitute your Principle of 
Homogeneity, of Positive Force, for my principle of a 
Living God, you must do so by a rigid analysis of 
Nature or of Reason, and of both. That is your posi- 
tion. You claim to reform the world by Positive 
Science, which gives, can but give in its method and 
process, positive knowledge of the positive physical 
facts of nature and life. It omits the aspiration of 
man, and the moral coherences of society. 

Hufus. But notwithstanding your personal convic- 
tions of this Personal God, the world is very full of 
crime and folly. When men shall come to understand 
Nature, and see that all is Cause and Effect, and that 
when nature is subdued to the uses of man, then there 
will be Peace on Earth and Good-w r ill to Man. 

Cerinus. It must be, it should be readily and 
frankly admitted that the study of nature in all her 
departments, when pursued for the welfare of the 
race, and more so when the results are so applied, 
have and will ever have a humanizing effect on the 
student of Nature and Life, and on all who follow in 
his pathway, making the application of his results. 
As so I see the principle in the life of such a student, 
but I see his great thoughts only as Norms, which 



44 DEUS-SEMPER. 

successive laborers must and will take up, and work 
into actual forms of conduct, or instrumentalities, or 
means of use. 

Hufus. Norms ! norms ! More new words. I do 
not apprehend its meaning, nor the use you intend. 

Cerinus. Then you have not read that delicious pas- 
sage in the Dies Boreales, where the good Kit North 
says, "The highest Norms of Thought — sublime, 
beautiful, solemn — withal the sense of Aspiration — 
possibly of Inspiration."* Nay, you have not even 
looked into Worcester's nor Webster's dictionaries, 
to find that in all true life, Thought precedes action 
and practical work, and that in all regulated life there 
is a norm, a law, a rule of life for its practical use 
and adaptation in life. Norms of Thought. Ponder 
well the meaning of this rich thinker, of all thinkers. 
We have the power which thinks. We think. As 
we think, thought takes Form — forms, how vast, 
how manifold. We form them into their definite 
shapes, and give them coherence in pictures of the 
mind, and in expressive forms of language in systems 
of thought. The sculptor, the inventor, the formers 
of all the material forms of use and beauty, — the 
writer of poesy, of literature, of philosophy, of Re- 

* Norma. A rule, form, prescription, model, pattern, law, 
Tvupifcv, noscito, agnosco, cognosco, exploro; notum facio, indico 
in memoriam revoco ; Yvoa>, nosco ; Tva/un, mens, sententia, volun- 
tas ; consilium. Sanscrit, jna ; jna, to know. So the earliest forms 
of language, running down into the primitive Sanscrit root, pre- 
serve the meaning of the word through all changes, and show its 
rise in the very element of cognition in the mind. 



GOD AND SCIENCE. 45 

ligion. They are now in the clear definite forms of 
pictures in thought, — call this what we may. They, 
are positive facts in the self-consciousness. You can 
pass them by — and they will still remain within — so 
that you can come back and recall them, — retouch 
them and bring them out to fuller form and picture, 
and mould them into coherent system. There they 
are ; and there are your own self-conscious powers, 
in them and over them. You can select your time, 
place, means, yea, and motive, in many ways depend- 
ent on your self-election of these times, places, and 
means, and your personal motive for bringing them 
forth and placing them over, objectively, from yourself 
in nature and in life. Now they are over in nature and 
life, and they have become the property of others for 
their uses, misuses, and abuses, dependent on their 
election of purpose, of motive, of time, place, and other 
means, for their uses or abuses. So far as you are con- 
cerned they are actualized, set over in nature and life 
from you, whether by tongue, hand, pen, graver, chisel, 
or other means of embodying them into visible or 
tangible existence. There is then a positive poiuer in 
thought to form and fashion pictures, images in the 
Mind, and give them a clear definite power or stabil- 
ity of permanence. A creative beginning from your 
own normal power ! — and you normalate these, — that 
is, you impress upon them the powers of your mind, 
your thought ; nay more, your love of a good or your 
love of a bad, to be accomplished as they so take 
their outward form and life from you in works of 
art, literature, science, philosophy, — your religion. 



4:6 DEUS-SEMPER. 

So formed, they become not only a part of your own 
actual life, but of the condition of nature around you, 
and in the lives of others. As you so actualize them 
in their respective and significant symbols of words, 
or deeds, or material forms, they represent these Norms 
of Thought, now become the actualizations of your 
self-conscious Self, yet with the co-action of your 
other Powers than that of Thinking, and which were 
thus necessary, in this determinate mode, means time, 
place, and end of action, to set them over in objective 
life. In the Thought, in the End to be attained 
which is your motive-love, good or bad, foolish or 
wisely considered, and your Power of outward doing, 
actualizing these over into the current of life around 
you, all your Powers are implicate, for folly or wis- 
dom, for good motive or bad intention, and consum- 
mated in the Act, the Deed. As you toil for the 
welfare of man or the glory of God, especially for 
both in one purpose of life, which embraces all the 
Powers, there is a sense of Aspiration — possibly of 
Inspiration. Even the desire to better your own 
condition " in mind, body, or estate," is an aspiration. 
The element of Aspiration is there, however limited 
or misdirected. 

Hufus. The flame uprises, the tree reaches up to 
light and air, the eagle soars and gazes on the sun, 
and the sun sends his vivifying and life-sustaining 
beams in all directions. What more certain than 
these Laws of Nature ? You would call them empty 
Norms ; give a name, arid say you have gotten a Force. 
We call them Positive Forces ; we deal with them 



GOD AND SCIENCE. 47 

in the crucible, the spectroscope, the electric bat- 
teries, and we have the great volume of Science show- 
ing the diversity, constancy, and uniformity of their 
action, as they arise up out of the great principle of 
Nature, always showing but a modification of Force. 

Cerinus. At base, it is homogeneousness or univer- 
sal sameness of your one Force you mean, if there is 
any explainable thought in the term. Pray show, in 
some definite analysis, how, from identical force, one 
Positive Force, a universal sameness, you get your 
antagonizing forces of Repulsion and Attraction, and 
the counterpoising, balancing, adjusting, and arrang- 
ing force of Polarity in the infinitesimal atoms. In 
the omnipresence or universality of one homogeneous 
Force (always and everywhere alike), at least at and 
before your beginning, how get the segregation, the 
separation and limitations in forms, norms, if you 
please, of the multiform forms and qualities of nature 
and life. 

JRufus. The question suggests its own answer. 
The final analysis of all we know is into atoms. In 
these atoms, as in all nature, the three forces named 
are found as the Prime Persistent Forces of the uni- 
verse. 

Cerinus. But in or over all nature there are well- 
marked, distinctive, and continuous forms of life 
( vitality V in the vegetal and the animal kingdoms, 
and in the latter there are various organs of instinct, 
and accompanying them of instincts themselves, all 
in diversification and limitation, and all in dependent 
system. 



48 DEUS -SEMPER. 

JRufus. Such is our observation of nature. Your 
statement is a question ; how account for these ? You 
would say that Repulsion would always repel, and it 
is a force which always acts in straight lines from 
the repelling body ; that Attraction always attracts 
in straight lines to the attracting body. This is so. 
If the sciences have any two facts well and indisput- 
ably settled, they are these two fundamental facts, 
and from their universality may well be called the 
Laws of Nature, not from any preceding, or, as it is 
called, a priori induction or imposition of empty, ver- 
bal, or ideal normal law upon nature, but simply as 
a deduction from their universal presence in nature. 
But what of Polarity, the somewhat newly dis- 
covered fact and law of the universe, and exercising 
much more various and important influences in na- 
ture, than in its simple form in the magnet ? I fully 
admit the necessity for a more definite power in 
nature, to give form and qualities to all things, than 
can be furnished by Attraction and Repulsion, im- 
portant as these are. This is Polarity; it is the 
inorphic Power — that power which gives forms. It is 
not confined to sharp, straight lines, and its presence 
is known or detected in all experiments of the bat- 
teries, and in the analyzations of the crucibles. Have 
you not seen,, do you not see how it uses these two 
forces and forms the atoms ; how it passed through 
the paper and arranged the particles of iron ; how it 
moulds the atoms into the chemic crystallizations; 
the crystals in the Mineral Kingdom, in the uniform- 
ity and variety of its precious gems or stones ? Pass 



GOD AND SCIENCE. 49 

by the vegetal kingdom, with its like and far greater 
number of forms, in their perpetuative successions of 
these fleeting gems of the earth, and examine the 
animal kingdom, in its multitude of forms and in- 
stincts, knowing certainly that if you find these 
Forces in the atoms, and in this higher form of ani- 
mate life, and can trace them in the mental and 
moral qualities of man, you will find them in the 
lower or intermediate forms of vegetal and animal 
life, nay, that they are swaying the planets and the 
star-systems. Every animal has its own peculiar 
form, and this outward and known form, peculiar to 
each animal, is but the combination of the inner or- 
ganisms which make each what it is. These diver- 
sifications of inner organs are uniformly seen to be 
represented by muscular powers of action, instincts, 
and qualities, which make each animal and each in- 
stinct what it is, — the flesh-loving and ferocious tiger, 
the grass-loving and domestic cow, the vulture, the 
dove, the serpent, and the worm — all in some quality 
of organic power or instinct, represented in man. 

Cerinus. And for all these you have the funda- 
mental forces of Nature, — Repulsion, Attraction, 
and Polarity ! 

Rufus. Yes, and none other. The tiger, the Car- 
nivores, are attracted to flesh ; the cow, the Her- 
bivores, are attracted to grass and vegetable food, 
and their natures naturally repel each other and 
make the war of life, while Polarity, in its wonder^ 
ful production of forms, gives not only outward 
forms to these animals, but forms in the nature of 

5 



50 DEUS-SEMPER. 

qualities, from the atomic combinations to the nat- 
ural qualities of their flesh, and through these, to 
their instincts, and so to the grass and herb, and 
flesh suited to, and correspondent to these instincts. 
Look further, and see rising out of this great reser- 
voir of causes, the manifold and wonderful correlation, 
between the human body in its manifoldness of or- 
ganic powers, and this correlated life and these forces 
in nature. 

Cerinus. The order of nature is wonderful ; it is 
reasonable ; it is wise. It is beautiful in many as- 
pects ; even to the idiot it is beneficent ; while to all 
the higher natures, even to those who see this cordon 
of physical order running through all its processes, 
there is a noble sense of appreciation. Verily, it al- 
most produces a norm of inspiration to worship Na- 
ture in this her own Temple. 

Hufus. I rejoice that you appreciate the simple 
sublimity of the System of Nature, and I more fully 
rejoice in the hope and conviction, as I labor, that 
the millions of the sons of men coming on the earth, 
in the progress of the universal knowledge which this 
Science of Nature will present to their weary, con- 
flicting, and lowly estate, shall arise to dignity and 
true manhood. 

Cerinus. Let us rejoice together in the hope it may 
be the conviction that this Reason, and this apprecia- 
tive Love of the order of Nature, will be somewhat 
uniform and altogether universal, and that all the 
powers of Nature shall be analyzed and utilized, to the 
welfare of man, and that in this auspicious improve- 



GOD AND SCIENCE. 51 

ment and application of the laws or Forces of nature, 
man will reach the golden age of Reason and Love. 

Rufus. When that day comes, the labors of man, 
his hopes, his yearnings, and his struggles, will have 
their reward, or at least Nature will have its fulfil- 
ment, in this universal harmony of its Forces. 

Cerinus. That is my devout hope. I now can al- 
most see, can more clearly see a universal overruling 
Causd, shaping all things to harmony. But s'o far 
in this Temple of Nature, we have nothing but dry, 
hard, physical Attraction, Repulsion, and Polarity. 

Rufus. Why, sir, can't you see that anger, hatred, 
injury, wrong, violence, etc., are the repelling causes 
from our Repulsions to each other ; that all our forms 
of love, by which we seek our various gratifications, 
and fall into the associations of life, as in families, 
friendships, sects, parties, clans, and nations, are -but 
the associative facts and causes from our Attractions 
to each other ? Can't you see it, sir? 

Cerinus. Certainly I see it, but whether I see it 
as you do, I am not sure ; rather, I am sure that, as 
yet, I do not so see it. But how so see it, and why 
so see it? If these forces are purely and nakedly 
nude physical forces, how and why so, this Reason in 
or of this order of physical movement, and how and 
why this appreciative power in man, and which in 
the progress of the Science of the System of Nature 
is to be the higher dignity and true manhood of man, 
in this new order of society ? 

Rufus. The Reason comes, arises out of the power, 
the very and intrinsic morphic force of Polarity. It 



52 DEUS-SEMPER. 

is that Power which, in Nature works in such mani- 
fold forms, to so many uses in our developed Reason, 
and this Attraction, working through all the orders 
of nature, is our Love ; for it has been said by emi- 
nent authority, " As the great Newton wisely did in 
the point of Gravitation, throwing his whole Theory 
of that same ./Ether and its Vibrations into some 
modest queries: notwithstanding his very probable 
supposition that both Gravitation in the greater Orbs, 
and all sensation and muscular Motion in all animal 
Bodies, might depend upon it." Archbishop King's 
Orig. of Evil, p. lvii, 4th ed. 

Cerinus. A question ; answer it as you please, or as 
you are satisfied is true. It lies at the foundation, 
not of Nature, but of your Science as science. Your 
Method is called induction ; that is, from the constant 
and uniform results of anything, its phenomena, you 
induct, extract from them the cause, force which pro- 
duces them ; from the way in which particles or bodies 
move from each other, under given circumstances, 
you induct Repulsion ; when they come together, you 
in like manner induct Attraction ; and from the man- 
ner in which they enter into more or less complex 
and permanent forms, as in crystals, vegetal, and ani- 
mal life, you can induct Polarity. 

Hufus. Our Method, as you state, is induction. 
There is no going above Nature, to find what may 
or may not be in nature. Nature is her own full com- 
plement of Causations. 

Cerinus. One of the fundamental axioms of Science 
is, that no force is gained, and no force is lost. 



GOD AND SCIENCE. 53 

Rufus. Certainly so. The sum of all the forces in 
the end, is the sum of all the forces in the beginning, 
and in the intermediary series of causes and effects. 

Cerinus. In this you but assert our omnipresent 
fulness (Pleroma) of Deity. Another axiom of equal 
validity and acceptance is, that nothing can result in 
the end, or in the intermediate series, which was not 
in the beginning. 

Rufus. That is the necessary corollary from the 
former axiom, and from all I have said. 

Cerinus. This, with us, is the result of wise and 
determined correlations in the intermediate series 
for the end contained in the Beginning. And so, 
with you, all cause is physical cause and effect ! 

Rufus. None other. It is the absolute sum of all 
things. 

Cerinus. Then Reason, and Love, and the power 
of self-conscious Actuation, is only a development in 
and of these dry, hard physical forces, as they started 
in the atomic foundations and movement. 

Rufus. So it seems to me. 

Cerinus. And to us, these, in the combinations and 
vicissitudes of life, are but instrumentalities for the 
exercise of our Reason and Love. Then the perfect 
system of life will consist in the fact, that all men 
shall know, or at least believe, that as these atoms 
come together, each has self-conscious life. 

Rufus. Yes, truly so. Look at the differences of 
men, from the idiot to the noblest intellect. 

Cerinus. This we find necessary for the distinctions, 
vicissitudes, and economies, in which -a moral life is 

5* 



54 DEUS-SEMPER. 

to unfold through such conditions. And your con- 
clusion is, that as these atoms dissolve and dissipate, 
the self-consciousness is annihilated — forever gone. 

Hufus. That is the result of the Analysis ; and the 
argument comes around to the starting-place, — Ail 
things began in atoms and end in atoms. 

Cerinus. Hot quite so ; let us be a little more logical, 
at least something more rational. A little national- 
ism will not hurt us here, at such a conclusion, a 
particle. All things did not begin in atoms, on the 
very doctrine of that science which so beautifully 
and grandly furnishes the Forces for constructing the 
System of the Universe, and builds this World as one 
of the lesser Temples of Nature. I express a sincere 
admiration for all the achievements of Science, well 
knowing, from the current of history, that while 
some mischief must ensue from heated enthusiasm 
on the one side, and inflamed fanaticism on the other, 
yet that improvement, and progress, and higher har- 
monies will result. I have a saddened respect for 
that condition or quality of mind which can so labor 
for Science in the pure love of Science, and that kind- 
liness of feeling which looks over the past, and sympa- 
thizes with the toils and sorrows of humanity, and 
looks forward and devotes his energies for the pros- 
perity of the future, even for this earth, while he 
has no anticipations for himself of the benefits it is 
to bring to others, and he prepares to lie down to his 
dreamless and eternal sleep. It is a noble, manly 
sense of duty, however little he can analyze it in 
his own self-consciousness, or it is a heart working 



GOD AND SCIENCE. 55 

in the spontaneousness of its own love. There have 
been martyrs of Science as well as of Religion, who 
have suffered by fagot, by steel, imprisonment, and 
contumely, and their labors and sufferings have con- 
tributed to our better times, in that overruling order 
which is always rising to higher order. Look around 
at the condition of the Arts and Sciences, and see 
much that these men have done for humanity, whose 
view of life is confined to the brief span of a few 
years for themselves, and the bounds of this earth 
for man, — then let us ask ourselves what we have 
done in this, in any direction for our own unfoldment, 
and in utilizing their results for the welfare of the 
race — we who claim to believe in God, and an im- 
mortal life for ourselves and for all others. 

The Forces themselves preceded the atoms — so 
your Scientists say, and so we affirm. We cannot 
without wings stronger than those of the dove float 
over the abysses of ruin, the passage of which is 
necessary to take us up to that primeval time. It is 
a long way, strewn with many and strange forms of 
ruins and desolations. So says Geology. Herschell's 
forty-foot Reflector gathered the beams of light from 
starry worlds — nebulae — so distant that they started 
from their spheres almost two millions of years be- 
fore they reached his eye. "Hence it follows that 
the rays of light of the remotest nebute must have 
been almost two millions of years on their way, 
and that, consequently, so many years ago, this ob- 
ject must already have had an existence in the side- 
real heavens, in order to send out those rays by which 



56 DEUS-SEM.PER. 

we now perceive it." William Herschell, in the 
Phil. Trans., 1802, p. 498; John Herschell, Astron., 
§ 590 ; Arago, in the Annuaire, 1842, pp. 334, 359, 
382-385 ; Humboldt, Cosmos, 1, p. 154, and n. 

The Forces were then moving throughout the in- 
finitude. It may be, it seems probable that our sun 
was shedding his rays over the dreary wastes of our 
forming world, and thence onward to this time there 
is an autograph history of this planet, which, how- 
ever, can be best read, like the old Hebrew Bible, 
by beginning at that which is, to us, the end. The 
Forces, the Force is eternal ; no force is gained, and 
no force is lost — so say the Scientists ; and no one can 
think how or when they began, or how or when they 
shall end. The Forces preceded matter, and made 
matter. Matter, therefore, is not eternal. We have 
gotten rid of the eternity of matter, and of the Prin- 
ciple of Homogeneity, or one Positive Force. We 
have gotten to that Beginning in Positive Science 
which is the next step to Intellectual and Moral 
Principle. Science takes us back to the formation 
of matter from pre-existing Forces. The old meta- 
physical problem of " infinite series " drops from the 
controversy, for we are at the foundation of nature, 
in "the presence of the unresolvable forces which 
made or produced matter. Matter is old, — it is very 
old. In going back to its beginning, we have reached 
a point probably long before the light in Ilerschell's 
Reflector had started from its nebula, for matter then 
was. Old as it is, it is not eternal, for as matter it was 
made — whether six thousand or two millions of years 



GOB AND SCIENCE. 57 

ago is wholly indifferent as a problem of science. It 
was made, and the analysis of chemistry demon- 
strates it. It w T as not eternal in the past ; it may 
not be eternal in the future. There pause for the 
present. 

If, in the further unfoldment of the momentous 
subject in any probable way, I will add, fair and rea- 
sonable processes of thought, we can connect a Su- 
preme Self-consciousness with these Positive Forces 
in nature, in connection with w^hat has been said, 
and so realize the Omniscience and Omnipresence of 
God in all his works, then shall we exclaim with the 
Psalmist in? the Liturgy ; 

Venite Exultemus. 

The Lord is a great God ; and a great King above all gods. 

In his hand are all the corners of the earth ; and the strength 
of the hills is his also. 

The sea is his, and he made it ; and his hands prepared the dry- 
land. 

O come, let us worship and fall down, and kneel before the Lord 
our Maker. 

For he is the Lord our God ; and we are the people of his pas- 
ture, and the sheep of his hand. 

O worship the Lord in the beauty of holiness ; let the whole 
earth stand in awe of him. 

For he cometh, for he cometh to judge the earth ; and with 
righteousness to judge the world, and the people with his truth. 



58 DEUS-SEMPER. 



' THE SUPREME SELF-CONSCIOUSKESS. 

Bufus. You admit the insolubility of the Force, or 
the Primal Forces, as something beyond which noth- 
.ing can be attained by analysis, or to which you can 
give a definite content of thought, and say what it is, 
as a subsisting or productive something. 

Cerinus. Your suggestion reaches very high. Pre- 
cisely as you affirm the Conservation of Force, which 
is only a new name for the Force being from eternity 
to eternity, so must I affirm the eternity of God as 
self-omnipotent. 

Bufus. Then you admit the Correlations of these 
Forces. 

Cerinus. In view of the whole breadth of the sub- 
ject, I must say your proposition is not definite, from 
the condition of your Science, which does not yet af- 
firm One Force or Three Forces. If .you mean the 
One Force, then you may affirm it, not by Analysis, 
but by a false Induction, for analysis must have more 
than one element into which your analysis duplicates, 
as water gives you oxygen and hydrogen, and as you 
may have many motives for doing one act, and many 
thoughts in one proposition. There can be no corre- 
lations in a final Oneness — Identity — Homogeneity. 
If you mean that there was co-ordination, a co-essen- 
tial subsistence of Forces, or, as I shall now call them, 
hypostases (the word mistranslated persons in the 
Creeds), and as such capable of all the correlations in 



THE SUPREME SELF -CONSCIOUSNESS. 59 

nature, without reaching to the other thought or 
question, how these were set over into the order of 
nature, I do. Your actual scientific analysis will not 
give you the form-producing powers of the seed in the 
grain of wheat or the acorn (they escape your cruci- 
ble, etc.), yet we know that they are there, that they 
are differentiate, and that they are actually correlated 
to atoms which do not compose them, except as pas- 
sive elements of composition, in so far that it is the 
norm in the seed, that secret and unanalyzable power, 
except by our mental knowing, by which they com- 
pose their kinds after their kind. If you mean that 
your Correlations as presented in the field of nature 
are eternal, I deny it. There are correlations in man 
which are not in the animal ; in the animal which 
are not in the vegetable ; in the vegetable which are 
not in the atoms, and the atoms are in diversifica- 
tion — and all are in successions of time and order, 
and all in their discrete limitations of powers, by 
which the higher descend to, as it were, and use the 
lower; that is, the vegetal uses the atomic to build 
up its forms ; the animal uses the vegetal kingdom 
by the direct and higher powers of its separate organic 
life ; man by a higher power of self-conscious direc- 
tion uses all — and all for ends — motives of action, 
wholly above the range of all lower forms of life. 

Rufus. You must at least admit that all the oper- 
ations of Nature are to be investigated by a rigid 
analysis, without a reference to a Personal God, and 
that you must find him at the end of your investiga- 
tion, and not start with the assumption of a God to 



60 DEUS-SEMPER. 

prove God — especially as the record in first of Gen- 
esis is somewhat in discredit. 

Cerinus. That depends on what you call the oper- 
ations of Nature. If you mean those physical facts 
of nature which can be analyzed by the crucible, the 
battery, and the eye-glasses, certainly so ; but if you 
mean much that lies beyond these, then the method 
and the processes are different, yet very much alike, 
as they both embrace analyses of different kinds, — 
and something more, as I hope we shall both agree. 

There is an order in nature, but it is from a super- 
vening order of Mind. The facts of Geology, or the 
account of the Creation in Genesis, interpreted on 
the most narrow conception of its language, show a 
chaos, an embryotio condition, as from a Beginning, 
a movement forward in different orders of existences 
in vegetal and animal life, and both indicate a more 
or less close dependence on or connection with the 
earth in the very article of their production. Even 
man is made from the dust of the earth, — a not very 
strange fact to be stated by one who had stood by 
the ancient funereal fires or sacrifices of human vic- 
tims, or witnessed the mouldering remains of parent 
or child, but a very strange fact when it is connected, 
under all these circumstances, with the declarations, 
that in that body of dust there is an extremely dif- 
ferent and higher form of life, and that it is in the 
image and likeness of the Maker of all life. No one 
ever believed in a Personal God on account of the 
cosmogony of Genesis simply, but because the idea- 
tion of God as contained in the whole record was to 



THE SUPREME SELF-CONSCIOUSNESS. 61 

him the highest Self-consciousness of Personality, 
and one which as his own self-consciousness expanded, 
and kept on expanding in intellectual reach and moral 
life, was ever yet before and above him, always fill- 
ing the highest reaches of his own capacities. But 
for this argument there is more richness of fact and 
a greater variety of laws and differentiate forces, ex- 
pressive of Norms of thought as actualized in nature, 
in the geologic details than in the Hebrew's resume. 
The one deals in processes and the detailed history 
of the successions ; the other in results, described 
things as they were consummated, and in a certain 
state of preparation for the introduction of the main 
figure, who was to give point, and meaning, and the 
fulness of the normal idea to the whole. Man stands 
on this earth in the conditions of human organiza- 
tion. In the lines of animal life he is distinctly differ- 
ent from all which preceded him — in the very facts in 
his organization. He has hand, and foot, and brain 
distinctly and specifically his own. He has a Sen- 
sory ganglia and heart in correspondence with these 
and with each other for the expression of intellectual 
powers and moral life, distinct and separate to him 
as man in this higher intellectual and moral life, and 
there is a general and fairly uniform correspondence 
between this organization and these differences of ex- 
pression of powers. The differences of these powers 
between him and the next or any lower grade of 
animal life is marked by a difference of brain, and a 
corresponding difference of the general organizations 
with which he may be compared. In the certainty 

6 



62 DEUS-SEMPER. 

and uniformity of these facts, is the certainty of the 
inner productive and differentiated forms of forces of 
life to produce these exterior actualized forms of or- 
ganization. They are so differentiated as to produce 
the individual and continue the species. Not only 
so, but the geologic successions show, in these lines 
of organization — in differentiate, limited, and desig- 
nate preparations — that a heart and sensory ganglia 
were perfecting by which the communications be- 
tween the head, the heart, the hand, and foot, by 
means of this sensory ganglia, were as definitely to be 
communicated as the fluid on the telegraphic wire, 
so that through and from the brain the self-conscious 
Self could record a thought, strike a blow, or deal in 
charity. The foot, the hand, the heart, the spinal 
column crowned with the brain that can look around, 
and to the zenith and the nadir as respondent acts 
to intellectual thought and moral sentiments within, 
express their precise adaptations for all the offices 
they exercise — which are exercised through them. 
Man is a centre of self-consciousness, and in this he 
is the complement of all the preceding orders, as the 
self-consciousness which can receive all the impulsions, 
all the vitalities, and the causes and effects in physi- 
cal nature, and rule over them, react upon them, and 
mould them to his own impressive forms (norms) of 
thought and moral perceptions — within his allowed 
circle. Your morphic polar Power works in beauti- 
ful and systematic forms. There are in man organic 
frames, expressing innate powers of their own. In 
such they are like the kindred instincts of the ani- 



THE SUPREME SELF -CONSCIOUSNESS. 63 

mal orders, but all of these organs are also his in- 
strumentalities through which the self-conscious Self 
determinately acts or may refuse to act. It is there- 
fore different from these organs. The organs act 
from their own inwoven forces, superinduced upon 
the atoms which compose them, and which from time 
to time may be in the dust, the air, the water, the 
plant, the animal, and in the man — and so, subve- 
nient to his higher powers. The spontaneities in 
these instincts is the war in my members. Who and 
what " shall deliver me from this body of death," that 
I may have this "vessel in sanctification and honor?" 
The Ego, the I, this self-conscious Self acts upon, and, 
in a sense, over these organic frames, from " the law 
in my mind." The organisms of these instincts, as the 
other organic instrumentalities of this Self, require 
the constant supply of assimilated atoms from food, 
air, and water, to maintain their w T aste and constant 
drain of physical force ; the law in my mind, to which 
these are correlated, and by which they are controlled, 
used, and directed, is obtained in the cognitive self- 
consciousness, and from abstract mathematical prob- 
lems, from its own ideals of purity and holiness, in 
virtue of which all these lower forms of organic force 
are so controlled, used, and directed, and which no 
analyzation of Science can reduce to physical force 
as a source or origin of such forces. But the self, 
from its own norms of power, thus intrinsic, and thus 
unanalyzable by Science, acts on these forces in the 
organization around it, and on others, and in nature. 
He has the self-conscious power of reaction over the 



64 DEUS-SEMPER. 

whole. He has it in virtue of a clear autopsic power 
of self-regulation over himself (always in his allowed 
circle, which he may and does self-consciously en- 
large), and this in virtue of those pictures in his brain 
as he may retouch and perfect them, and those lines 
or systems of thought which he can there form and 
hold in abeyance, and in selected time, place, and 
means deliberately put into actuation for the grati- 
fication of his elected motive. He goes down to the 
foundations of nature, and, in a sense, tells that the 
atoms were formed ; he is the chemist, and analyzes 
all their combinations ; he is the mineralogist, and 
gives you the definite forms of crystallization ; he is 
a naturalist, and explains the differences in exact 
terms between crystallization and vitality, so that a 
sprightly child need not misunderstand ; in his higher 
branch of Natural History he gives the line of unmis- 
takable demarcations between instinct and intellec- 
tive power, the former as an unconsciously intelli- 
gent force, a force doing more or less blindly the 
acts of intelligence suited to its range of existence, 
and the latter from his own clear self-consciousness 
of Personality, electing between alternatives in ends 
of action, and selecting his time, place, and means of 
action. In these alternatives of ^action, while there 
are many of them common to him with the animal 
races, growing out of the similarity of their bodily 
organizations, yet there are ends of action, and mode 
and means of action, in man, and for him, which do 
not in kind or in degree belong to the animal. All 
things are in their segregated forms of limitations and 



THE SUPREME SELF-CONSCIOUSNESS. 65 

limitations of powers, yet with their respective and 
appropriate correlations to nature and life. The atom, 
the crystal, the plant, the animal, the animals in their 
gradations of ascent, express the designate limitations 
of powers which make each what it is, and which in 
atoms, crystals, chemic and mineralogic, and in vege- 
tal and animal life, separate the species and the indi- 
viduals by specific limitations, yet subject to modifi- 
cations from the correlations which the atomic par- 
ticles which compose all things bear to each other, 
and to the organizing forms of nature. The limita- 
tion of powers must be assigned before or at the 
time the powers go into execution, or they have no 
form, no symmetry, no system, no formal use, no 
end — for the individual or the system of the whole. 
Otherwise there are no limits of the powers for these 
forms, no qualities for their specific functions, no 
convergence of forms and functions for a whole. 
The normal power is in the fact of limitations, whe- 
ther it is in the forces making the atoms of sand or 
of lime, the formal crystal, the formal and perpetua- 
tive autonomies of plants and animals, or in the self- 
conscious man, impressing his norms of thought on 
all his deeds of life. 

Rufus. Why, my dear sir, with your Persistence 
of Forces or Force, and your correlations, you are 
pretty much describing the Development process of 
Geology in its long reaches of time, and its succes- 
sions of order in geologic life. 

Cerinus. I have pretty much described your facts. 
It is not uncommon for persons to state their facts 

6* 



66 DEUS-SEMPER. 

somewhat alike, and differ as to the thoughts, motives, 
and agencies which produce them. The outward 
external aspect would look alike, as the differing 
causes which may be supposed to produce them come 
to be embodied in the facts. In rigid nature I look 
for physical fact and its rigid cause ; in human na- 
ture I look for intellectual fact and cause, and moral 
fact and cause, or for folly or vice. In this instance 
there might be this difference, that your blind, unap- 
preciative Polar or morphic Power and Attraction. 
w T hich do not know how, w T hen, or why they make 
a conscious wise and loving creature, may be the 
Personal Power which does know how and when, 
and, in some supreme purity of love, running through 
all attractive reciprocations, has a wherefore, the 
why he bestowed conscious cognitive power, aspiring 
love, and gives through the successive ages of man, 
intellectual and moral necessities for action in the 
very laws of physical cause and effect, as he has in- 
woven them in various substances and lower forms 
of life, into the linked and embodied facts of nature. 
I am doing this as a process of divine forethought 
and of self-conscious power and of love, which can 
look through the whole to the end, and intervene in 
limitations and forms of powers, and assign to man, 
in his certain definite mode, the self-conscious perso- 
nal powers of designing, forming pictures and sys- 
tems in his own mind, and of actualizing them out 
into nature and life, for his own elected ends of ac- 
tion. You, from an afterthought, finding all these 
qualities in human life to reach back to a beginning, 



THE SUPREME SELF -CONSCIOUSNESS. 67 

to affirm that there was no self-conscious Wisdom or 
Love, or any element of Force determinated into 
Actuation from which these could arise or be created. 
As the processes of scientific analysis utterly fail 
here, it is more rational to infer that what is in the 
end, and which appears in the processes of nature 
and life, was in the beginning. Grant dry, hard, 
physical attraction, repulsion, and polarity, only, in 
the beginning, and the result can only be, in any sys- 
tem of logic or rationalism, dry, hard, physical at- 
traction, repulsion, and polarity in the processes and 
the end, — a mass or masses of Force or Forces, or 
atoms, as your afterthought of Rationalism may dis- 
tribute them, without a law of distribution, to get 
the systems of the worlds. If, in this Primal Nature, 
it is claimed there are diversities in kind, then the 
homogeneousness of force is destroyed ; if differences 
in quantities, in masses, in different places in space, 
which is necessary to get systems, then there is no 
analysis by which to get any ordinative power for 
order. If diversities, and no co-ordinative element, 
there can be no limitations in order, unless you can 
ascribe to that Polar Power supreme self-conscious- 
ness, which was lowered in the sense of self-conscious- 
ness, and which works in settled forms of intelligen- 
tial powers in crystals, in the vegetal and animal 
kingdoms, in the appropriate orders of nature ; and 
so it is creation. Sir Isaac Newton said, what was 
probably the germinal thought of the authors quoted 
at the commencement of this coup tVoeil, this bird's- 
eye glance of the system of the universe, " This 



68 DEUS-SEMPER. 

powerful ever-living agent (Deity) being in all places, 
is more able to move the bodies lying within his 
boundless uniform sensorium, and thereby to form 
and reform the parts of the universe, than we are by 
our will to move the parts of our own bodies. . . 
The organs of Sense are not for enabling the soul 
[spirit] to perceive the species of things in its senso- 
rium, but only for conveying them thither [and it 
sees by its own inherent power of cognition], and 
God has no need of any such organs, he being every- 
where present to the things themselves." Optics, b. 
iii, 379, 4th ed. In his time there was little or no 
knowledge of this Polar Power, working in all the 
operations of nature, and which could thus be in 
communication with the " boundless uniform senso- 
rium" of "this powerful, ever-living agent," " being 
everywhere present to the things themselves." To 
show the wide range and omnipresence of these forces, 
and that there are diversities in them, and positive 
dependence in the whole universe, I make an extract 
from the last and most authentic work of the Scien- 
tists. IIelmholtz, in Youman's Cor. and Con. of 
Forces, 238-9, speaking of the, nutrition of the body, 
says, "If, then, the processes in the animal body are 
not in this respect to be distinguished from inorganic 
processes, the question arises, whence comes the 
nutriment which constitutes the source of the body's 
force ? The answer is, from the vegetable kingdom ; 
for only the material of plants, or the flesh of plant- 
eating animals can be made use of for food." Then 
describing the process of nutrition from plants and 



THE SUPREME SELF -CONSCIOUSNESS 69 

plant-eating animals, he adds, " Here, therefore, is a 
circuit which appears to be a perpetual store of force. 
Plants prepare fuel and nutriment, animals consume 
these, burn them slowly in their lungs, and from the 
products of combustion, the plants again derive their 
nutriment. The latter is an eternal source of chemi- 
cal, the former of mechanical [muscular?] forces. 
"Would not the combination of both organic king- 
doms produce the perpetual motion? We must not 
conclude hastily ; for further inquiry shows that 
plants are capable of producing combustible [nutri- 
tious] substance only when they are under the influ- 
ence of the sun ;" and the sun has three forces, light, 
heat, and chemical action, and he depends on other 
suns, and these on others, until the universe is em- 
braced in the omnipresence of Forces. Man con- 
sumes the sunbeams in air, water, the productions 
of the earth, and light itself, and in this positive and 
actual mode, the light of millions of stars contribute 
to the sum of his existence, in actual potency of oper- 
ation. Bleach a man in prison, or brown or black 
him under the Tropic ; feed him on any one kind of 
food, and he dies. In the loom of his body he weaves 
the forces of the universe. In this vast field of life, 
the Spirit of man is in segregation, separation, in the 
limitation of his own self-conscious cognitive power, 
as is all below him ; yet from this universal Life 
which so segregates and limits, in this limitation he 
uses the organisms which surround him, and they 
communicate, in diverse ways, in to him, and he rules 
them, and so neither these communications nor the 



70 DEUS-SEMPER. 

organs by which they are communicated are this 
cognitive Self. He uses these organs, but he sees and 
knows by his own inherent power of Cognition, and, 
in the omnipresence of forces, God is everywhere, 
and "in him we live, and move, and have our being." 

Rufus. This may all be very pretty, but it is not 
analysis. It is a priori reasoning. It is the very beg- 
ging of the question — petitio principii. It is assuming 
the divine forethought, and then proving by it the 
divine forethought ; wisdom ; Personality. 

Cerinus. You claim Persistence of Force: you 
know Attraction — Repulsion — Polarity ? 

Rufus. Yes, yes. It would be folly to say we an- 
alyze, and then to say, we do not know what we are 
doing, or have done, or accomplished. 

Cerinus. How know that you do know ? Not by 
Deduction, nor by Induction, but by the simple fact 
that you do know. How know yourself in your own 
self-consciousness ? By no one, but by all of these 
processes. You know, first, as a child. It is the sim- 
ple fact of your knowing. The foundation of your 
whole life, as a process of the self's evolution, is based 
on this simple fact of Cognition ; yet involving the 
evolution of all the mental powers into activity. 
You grow in months and years. Objects of choice 
are presented to you at every step of life. Will you 
choose this toy, or fruit, or other object of gratifica- 
tion, or do this or that? They involve, always, some 
indulgence or sense of gratification within you, but 
the attention is mostly occupied with the external 
object. You frequently choose that which pleases 



THE SUPREME SELF -CONSCIOUSNESS. 71 

the eye, as the child catches at the flame, and you 
are deceived. Soon various feelings are put in oppo- 
sition, one against the other, and here you must make 
choice. The mental power of discrimination is un- 
folding, and with it, the power of selection, of elec- 
tion. You compare objects, and from comparison 
yon draw inferences of differences. You have com- 
pared, classified, and you deduce the differences. This 
is the technical judgment, and its offices and end-is 
classification. You enter into your passions and emo- 
tions, and-between these there is a necessity for choice. 
Again, you compare, classify, and deduce their dif- 
ferences. This is Comparison, and Hamilton's Illa- 
tion — 6^-duction. Met Lee., xxix, xxxvii, pp. 507-11. 
They are simple facts, effects in the mind, as yet, and 
there is no search yet for what it is which produces 
these facts or effects. In the tftifolding life you form 
plans within yourself, and you execute them in your 
acts, and embody them in the materials of nature. 
You make in your self-consciousness the ideal, — shall 
I not call it the normal, mental picture or model, and 
then, the material model or thing. You see others 
doing the same. You see the nest-building of the 
birds, and the house-building of man. The one is pro- 
duced in a general uniformity of cause and effect, and 
this is called instinct. The other is produced in a 
diversity, arising from many different considerations 
in the different house-builders. You know you have 
this same power of diversification and selection upon 
various considerations, and that from these you deter- 
mine the house. This you call understanding, or, it 



72- DEUS -SEMPER. 

may be, Reason. You cannot see, or, by any scientific 
methods, analyze the instinct. You gather the facts, 
and you give a name. So with the Reason. Yet there 
is a process by the " Mind's eye." You gather the facts 
of instinct, and you induct the instinct itself. You 
gather the facts of Mind, and you induct the Mind it- 
self. Yet the base of all is the cognitive, the know- 
ing Self. So the knowing in and of the clear self- 
consciousness, is the product of cognition, deduction, 
and induction. The self is not known in and by it- 
self, "but it is inducted in virtue of these cognitions 
and deductions, by the higher power of induction — a 
something is mentally posited, which gives forth the 
phenomena of Mind, and it is called Spirit. The 
manipulations of the Scientific Analysis give the 
facts ; the Cognitive Self thus knows the facts, com- 
pares them, classifies, deduces the judgment of their 
differences in classes, and the respective identities in 
these classes, and inducts, in the psychological school, 
nationalizes the specific force, which produces each, 
and then gives it a name. Thus Repulsion, Attrac- 
tion, and Polarity are found. So is the Self — the 
mind of this Self, found. To us it must exhibit these 
same physical powers which move nature, for it must 
act in nature and all life, by joining things together, 
by separating them ; and by using both of these pow- 
ers,, and som-e other power, to give form to all its pic- 
tures of the mind and purposes in life. There is a 
diilerence: the Attraction, Repulsion, and Polarity 
of the Scientist is without self-consciousness ; in the 
Self, they are or may be connected with the self-con- 



THE SUPREME SELF -CONSCIOUSNESS. 73 

sciousness. In the self-consciousness, they are intel- 
lectual and moral powers, which may or may not 
self-consciously clothe themselves in outward act, in 
word, or deed. Our analyses then of both end in In- 
duction, in our knowing, and in appreciation, as in- 
volving something more than knowing. Induction as 
deduction is purely an intellectual process. It is the 
act of the dry, intellective power — lumen siccus intel- 
lectus. In and of itself it could not give the feel of 
appreciation, the sense of reciprocity, the fear of the 
present, the hope of the future — in a word, the Aspi- 
ration of man. The intellectivity must be, or in some 
way become correlated with this sense of love, under- 
lying as it does this sense of appreciation, reciprocity, 
fear, hope, aspiration ; and also become correlated in 
action with that outward-going power, by w T hich it 
acts in all demonstrated life. As man goes into, and 
gets the complement al powers of his own intrinsic 
self-consciousness, he intuscepts himself, and finds his 
moral nature as discriminate from the organic in- 
stincts, passions, and emotions around this Self. He 
intuscepts, re-lives himself, in thus re-examining all 
his thoughts and motives of conduct. So to analyze 
these instincts, organic passions, and emotions of his 
ow T n constitution, which liken him to the animal 
orders below him, he must compare, classify, and 
deduce ; but induct, intuscept the powers which so 
manifest themselves. The judge, the priest in actual 
confession, the clergy in the analysis they make of 
the human passions, emotions, re-live, go into, and in- 
tuscept the lives of others, and who, in their higher 

7 



74 DEUS-SEMPER. 

reaches of these analyses, in the actual facts submit- 
ted to their knowledge in life and history, reach to 
the intusception of God. You intuscept Democritus, 
the Atomic philosopher, and Comte — I intuscept 
them, but in the appreciation of other elements of 
the true self-consciousness, than this mere knowing 
power. I intuscept Socrates and Plato, Moses and 
Jesus. The separated, limited objective Ego, this cen- 
tral Self of each self, therefore, in itself, and by its 
own intrinsic self-hood, has the powers correspond- 
ent to this fulness of cognition, appreciation, and of 
action. The Necessitarian's analysis ends in the Ne- 
cessitarian's induction. He inducts his Forces by the 
observation of their effects. We induct the self-con- 
sciousness, in full complement of its intellectual and 
moral powers, from the uniformity of its normal ef- 
fects, not as gathered from the action of the organic 
powers which surround it, but by a mental analysis, 
from its own discrete action, as it rules over them, 
and moulds them into or under its system of life. In 
the great plane of Nature, we only enlarge the field 
of the analysis, the comparison of all the facts, their 
classification by deduction, and in induction we find 
the Wisdom of God — by Intusception we find God. 

Thus is found Intelligence, Reason, Appreciation, 
Love, and with these the determinate Actualization 
of man from his own self-conscious Self-hood, from 
his own objective position, out into the objective life 
around him, in his allowed circle of life. So in this 
wise, man is the sum of all things. The microcosm 
in the macrocosm. 



THE SUPREME SELF -CONSCIOUSNESS. 75 

Bufus. You seem to make or have made a distinc- 
tion between the Physical Forces and your intelli- 
gence, which uses the Polar Power, and makes it 
morphic or form-giving, the Appreciative, which be- 
comes associated with the Attractive Force, and the 
Actuation of man, which may or may not be actual- 
ized, and thus may or may not become the physical 
force of repulsion — the overt projectile force — of set- 
ting over these abstractions of life into positive life, 
and then you go up above the present order of nature 
and ascribe these to your God. And so your God is 
an abstract ideal being. 

Cerinus. I trust I have approached the Solemn 
Presence in all reverence. I know the levity with 
which " some rush in where angels fear to tread," and 
I know something of those gradual steps by which 
the self-consciousness of others has been trained 
through sorrows and afflictions, as they sought the 
great bosom of the Father of all, until fear (awe) was 
chastened into love. If some of human mould will 
scale the heights of Science or of Speculation to find 
a primeval abyss of darkness and nothingness, may 
I not stand here to show that the light, the intelli- 
gence and love, and the beneficent power in men all 
around us is but the reflection, yet in some sort em- 
bodying tjie elements of Divine Light, as from before 
the time when Herschel's nebulae demonstrated the 
ubiquity of omnipresent powers (for there are three- 
fold powers in Light) which pervade the infinitude ? 
You seem to insist upon the eternity of your Forces 
or your Persistent Force as nude physical force. 



76 DEUS-SEMPER. 

You are neither omniscient nor eternal, therefore you 
cannot, dare not, as a scieutific man true to your 
own method and processes, affirm that Physical 
Forces, as physical forces, had no beginning and will 
have no end. You have no physical stand-point 
behind or previous to your atoms, to declare the 
nature and qualities of the forces which made the 
atoms. You have no formula or analysis in Science, 
nor any thought in Speculation, to declare how you 
can get even simple motion from a homogeneous 
Persistent Physical Force, nor from an equilibrium 
of such forces. If there was no such equilibrium, 
but a chaos, confusion of forces, in like manner, you 
have no formula, analysis, or thought of these prime 
forces, as such forces, for their limitations in order, 
and the orderly chain and system in order from the 
confusion. Assume the beginning of motion, and the 
highest thought of this scientific system is, that there 
is a tendency to " equilibration " of these forces, to 
a " moving equilibrium " of these forces at some in- 
tervening point in these series of forces, — a whirling 
centre, standing still on its own motion! "Now 
towards what do these changes tend ? Will they go 
on forever, or will there be an end to them? Can 
things increase in heterogeneity through all future 
time, or must there be a degree winch the differen- 
tiation and integration of Matter and Motion cannot 
pass? Is it possible for this universal metamorpho- 
sis to proceed in the same general course indefinitely, 
or does it work towards some ultimate state, admit- 
ting no further modification of like kind ? The last 



THE SUPREME SELF-CONSCIOUSNESS. 77 

of these alternative conclusions is that to which we 
are inevitably driven. " Spencer, First Prin., ch. xvi. 
Here is the deadlock of the universe. If the laws of 
Physical Force must end in this deadness of Force, 
then there can be no new movement from them as 
such. The end is but a type of the beginning. If 
the forces must end in deadness of force, there can 
be no beginning conceived for the life of these forces 
in and of themselves. Geology in tracing the con- 
vulsions of the earth begins now, and with a state 
of comparative order, and traces back through condi- 
tions of less order to a rudimentary condition, and so 
finds a beginning ; Science analyzes, back and back, 
the outward forms of all things to the sixty-four 
chemic elements, and then declares that these chemic 
elements are the resultants of previously subsisting 
forces. As these chemic elements assume those forms, 
essential to all the successions of economies in order, 
they appear in differentiations for these economies and 
this order, and for the scientific analysis of man, stand- 
ing in his self-consciousness at and in the end of this 
order. The first word of nature is designate and speci- 
fic limitations of these forces for orderly lines of causes 
and effects in a system of causes and effects. The 
designate and specific limitations of Forces must be 
in the Forces themselves, or in something above the 
Force. If above these forces as physical forces, then 
that which so limits in diversifications and systems, 
and a system of the whole, must be a force so to di- 
versify, differentiate, and move into order. This prime 
quality of Force results just as necessarily as the con- 

7* 



78 DEUS-SEMPER. 

elusion or the induction that "the highest law in 
physical science which our faculties permit us to per- 
ceive is the Conservation of Force." In such desig- 
nate limitations of powers to designate ends, in an 
unfolding order of movement, is the self-conscious 
differentiation of powers, and there is no intellectual 
or moral necessity for the physical deadlock of the 
universe. Assert, or so demonstrate this Norm- 
Power of the universe, and Religion and Science are 
at one. But this is not necessarily Pantheism. Mat- 
ter has clearly existed from before the time of Her- 
schel's nebulse. That which is higher than matter, 
and which preceded all forms of matter and self-con- 
sciously rules it, aijd to which no deadlock can be 
ascribed, may in all fairness, under all the processes 
capable to the human mind, be affirmed to be less 
destructible than matter, and to have a more eternal 
persistence than a grain of sand. Nay, it is the eternal 
insolubility of the Normal Power. This is not only 
in clear representation, but in positive fact in man. 

Man, in the self-consciousness of his normalative 
powers, is thus the sum of all things. The microcosm 
in the macrocosm. As he differs from thd organic 
creatures nearest below him in organization, he dif- 
fers from them in intellectual and moral qualities of 
life. For these differences there are new and dis- 
tinct forms of organization. The fact of the differ- 
ences of organizations and the correspondence of 
differences of gradations is the law (norm) and the 
fact of all the gradations from man to the lowest 
form of animal life, nay, to the differences of the 



THE SUPREME SELF -CONSCIOUSNESS. 79 

vegetal classes and species, nay more, to the differ- 
ences of the sixty-four chemic elements, nay still 
further, to the discrete, the absolute verities of the 
discrete differences of Repulsion, Attraction, and 
Polarity, of each of which there can be no more 
analysis than there can be of the self-consciousness, 
which definitively exercises these powers in intellec- 
tual and moral life, and actuates through these very 
pow r ers in and on physical nature. 

In the gradations of animal life, man is last, then 
Mammalia, then Fish, and below this order, in all 
the facts and qualities of organization, are the Ar- 
ticulates, the Mollusks, and the Radiates, each order 
with differing fundamental laws and forms of organ- 
ization, by which the scientific world with great uni- 
formity, the mental reflexion of the very uniformity 
which prevails in nature, has arranged them in their 
respective orders.* As the descent is made down 

* All animals arise from eggs. All these eggs seem identical in 
the beginning. The egg consists of an outer envelope, the vitel- 
line membrane containing a fluid more or less dense, and variously- 
colored ; the yolk within this is a second envelope, called the ger- 
minative vesicle, containing a somewhat different and more trans- 
parent fluid, and in this fluid of this second envelope, float one or 
more germinative specks. Each egg has such tenacity of its indi- 
vidual principle of life, that no egg was ever known to swerve, 
radically, from the pattern of the parent animal that gave it birth. 
At this point discriminable animal life in four diverse orders of 
organization appears, Kadiates, Mollusks, Articulates, and Verte- 
brates. These four types, with their four modes of growth, seem 
to fill out completely the plan or outline of the Animal Kingdom, 
and leave no reason to expect any further development, or any 
other plan of animal life within these limits. The eggs of all ani- 



80 DEUS-SEMPER. 

this long line, the organization is degraded in the 
order of the gradation, in the sense that it is an or- 

mals are spheres. In the Kadiates, the whole of the periphery is 
transferred into the germ, so that it becomes, by the liquefying of 
the yolk, a hollow sphere. The law of their organization is a cen- 
tral conformation with radiating partitions converging from the 
outer edges towards this centre. They are Polyps (or Sea- Anem- 
ones and Corals); Acalephs (or Jelly-Fishes, and Echinoderms, 
or Star-Fishes, Sea-Urchins, etc.). In the Mollusks, the germ lies 
above the yolk, absorbing its whole substance through the under 
side, thus forming a massive close body, instead of a hollow one. 
The law of organization, here, is a two-sided symmetry or bilate- 
ral division, on either side of a longitudinal axis. They are Acale- 
pha (Oysters, Clams, Mussels, and the like) ; Gasteropoda (Snails, 
Slugs, Cockles, Conchs, Periwinkles, Limpets, Whelks, and the 
like) ; Cephalapoda (Cuttle-Fishes, Squids, Nautili, etc.). In the 
Articulates, the germ is turned in a position exactly opposite to 
that of the Mollusk, and absorbs the yolk upon the back. The 
law of organization is a long body, divided through its whole 
length by movable joints; Worms, Crustacea, and Insects. In 
the Vertebrates, the germ divides in two folds, one turning up- 
ward, the other downward, above and below the central backbone; 
the one turning up above the backbone to form and inclose all the 
sensitive organs — the spinal marow, the organs of sense, all those 
organs by which the life is expressed ; the other turning downward 
below the backbone, and inclosing all those organs by which life 
is maintained, the organs of digestion, of respiration, of circulation, 
of reproduction, etc. ; Fishes, Keptiles, Mammalia,' and Man. On 
these four fundamental types of organization all the animal life of 
the vast geologic eras and of the present condition of the earth 
were formed, in their manifold diversifications of forms and in- 
stincts. All these types began in the early Silurian age. The Ver- 
tebrates, the class to which Man belongs, was then commenced. 
Then passing through the Devonian era, Keptiles appeared in the 
Carboniferous; then through the Permian, Birds appeared in the 
Triassic ; the next period was the Jurassic, in which Marsupial 
animals appeared; then passing through the Cretaceous to the 



THE SUPREME SELF-CONSCIOUSNESS. 81 

der of determinate imperfection working to a higher 
order. In each ascent, from the lowest to the high- 
est, there are new organic powers introduced, corre- 

Eocene, the True Mammalia made their appearance; then through 
the Miocene and Pliocene to the Age of Man. See Agassiz, 
Methods of Study. In the Azoic times, Life existed, but in scarcely 
appreciable forms. In the Lower Silurian, both vegetal and ani- 
mal life commenced, yet starting with these diversifications, as 
the preparative and assimilating plasticities were modified for use, 
it reached a maximum of monster broods of all kinds, which the 
wildest fancy of man could not fashion, then softened and human- 
ized, as it were, in the closing epochs. In these progressions the 
advance is traced by the preparation of Brain, not in mere quan- 
tity, but in quality and difference of organization, until the sug- 
gestion dawns on us, who see the movement from on this, the phe- 
nomenal side of nature and life, that the amount and variety of 
functionalized forces are as the quantity, quality, and organization 
of Brain. As Hugh Miller remarks, " The fish seems most cer- 
tainly to have preceded the reptile and the bird ; the reptile and 
the bird to have preceded the mammiferous quadruped ; and the 
mammiferous quadruped to have preceded man — rational, account- 
able man, with his capacity for understanding obligations — last 
born of his creatures. . . The brain which bears an average pro- 
portion to the spinal cord of not more than two to one came first — 
it is the brain of the fish ; that which bears to the spinal cord an 
average proportion of two and a half to one, succeeded it — it is the 
brain of the reptile ; then came the brain as averaging three to one — 
it is that of the bird ; next in succession came the brain as aver- 
ages four to one — it is that of the mammal; and last of all there 
appeared a brain that averages as twenty-three to one — reasoning, 
calculating man had come upon the scene. " In this last gulf 
of difference, these diversities of organs and differentiation of 
powers for the intellectual and moral identification of man, indi- 
cates him as a distinct and distinctive feature in the whole econ- 
omy, embodying a higher purpose. The gulfs of differentiation are 
marked and distinct, and more distinctly marked in the last. 



82 DEUS-SEMPER. 

spondent to the higher form of life deployed in the 
line of the ascent. Is thia Development? that is, 
is it nude, blind, unreasoning, unappreciative, unnor- 
malative repulsion, attraction, and polarity, by such, 
their intrinsic powers as nude forces, working up to 
self-consciousness ? A new theory, of late, has been 
started in Geology. The old theory was, that in va- 
rious of the geologic convulsions, the breaks and up- 
heavals over the surface of the earth were so violent 
that they destroyed all the principal forms of life, 
plant and animal, existing in the intervals between 
the breaks, and the new succeeding era ushered in, 
began with new and higher forms of life. These 
higher forms of life do belong to the successions, and 
do characterize them as much as any of the new con- 
ditions of the earth appearing in these successions, 
and which give them their scientific designations, as 
the Azoic, the Silurian, the Devonian, the Carbonife- 
rous, etc., etc., or the Azoic, Palaeozoic, Mesozoic, 
Cenozoic, and the Tertiary and Post-tertiary periods. 
But in the facts which Geology then seemed to 
demonstrate, the new successions always started with 
much higher forms of life. This was a valid foun- 
dation for an argument of divine interposition to 
create these new and higher forms of life, upon these 
complete destructions of the geologic convulsions. 
The breaks and chasms of the geologic upheavals 
broke the very lines of development which was, as it 
yet is, the necessary doctrine of the Scientists. Geo- 
logic convulsions destroying all their existing forms 
of life, and new eras coming in with other far differ- 



THE SUPREME SELF -CONSCIOUSNESS. 83 

ent and higher forms of both vegetal and animal life, 
in each new succession, was a formidable difficulty 
to any theory of mere Development. The ground 
of argument is shifting now. It is now, that not- 
withstanding the evidences of these great convul- 
sions, and disappearances of the old forms and the ap- 
pearances of the new, there was such a condition of 
the earth left from the Azoic to the Palaeozoic, from 
this into the Mesozoic, from this into the Cenozoic, 
and from this into the Tertiary, with their subordi- 
nate conditions, as permitted the perpetuation of 
species across these times and places of convulsions, 
and so furnished time and space for the gradual 
transitions from the old into the new forms. Ann. 
Sci. Dis., 1865, p. 282. If so, there is more room for 
their accumulation of evidence that the lower forms 
developed into the higher forms ; and to establish 
such development, they must define the very line of 
the animal life, from the beginning of all life, which 
w r ould develop into man in the end, ai\d then show 
that in none of these geologic breaks, that line was 
not broken, but had its perpetuative, continuous, and 
identifiable line of development — this, clearly in view 
of the brain-differences stated in the note, and the 
gulf between the Mammalian, or the Quadrumanous 
and the Human Brain— ^and in the differences of or- 
ganic life in the beginning, overlooking other diffi- 
culties attending such theory. The uniform fact of 
geology is, that when the higher forms appeared, 
they came in their perfected forms of species of their 
different kinds ; and no disturbing evidence of any 



84 DEUS-SEMPER. 

kind has been presented in these transitions of any 
changes of type in species. As we go down these 
steps of the Giant's Causeway to the beginning of 
life, life starts at the first with four different forms of 
structural organization ; in these, Radiates, Mollusks, 
Articulates, and Vertebrates, each is susceptible of 
vast diversifications in external form and internal 
organization in each general type, as shown by the 
great varieties in the geologic fossilizations, and the 
varieties of each class now subsisting. It is diver- 
sity of Orders in system, and it is throughout adap- 
tation. The adaptations (correlations) are exact arid 
systematic. You say that this is the law of Nature, 
meaning only that your blind, nude, unconscious 
forces, beginning in the known and now well-estab- 
lished chaos of atoms, have worked up to that self- 
consciousness at and in which you can formulate a 
law for that which has been systematic without law! 
Descend still lower into the elementary chaos, and 
there are the chemic elements for the rocks, the 
earths, the metals, the water, and the air, and it is 
diversity and adaptation to what of the past then 
was, and to all of the future ; and in, back of these, 
lie these Positive Forces, or this homogeneous per- 
sistent Force for the formation of these sixty-four 
chemic elements of which all things are composed. 
There was a chaos then, but no intellectual confusion, 
for out of this primordial condition, stripped of every- 
thing, according to your scientific analysis, except 
of blind, nude repulsion, attraction, and polarity, come 
these elements, exact and proper in themselves, ex- 



THE SUPREME SELF-CONSCIOUSNESS. 85 

actly correlate to each other — shall I not now say cor- 
related? and precisely adapted to the orderly and 
systematic unfolding of a great movement of proces- 
sion, embracing all the subsequent economies of na- 
ture in system. In the first step of this movement, 
it is atomic lime (calcium), or sand (silicon), or alumi- 
num, carbon, lead, silver, gold, etc., etc., all in their 
diverse quantities and qualities, and suited for quan- 
titative and qualitative combinations, and adapted 
to the succeeding differentiations of the normal and 
morphic forces of the vegetal and animal forms of life, 
and these differentiate forms of vegetal and animal 
life, in their perpetuative powers of successive life — 
as they were introduced in the long geologic inter- 
vals ; and in the animal, when the norm is lost, the 
species become extinct, and are never restored. 
Geology at one time seemed to indicate the entire 
loss of some of the very lowest forms of animal life, 
which existed in one period, were lost in a successive 
one, and reproduced in a still later. The later theory 
of geology, of a continuation of the condition of the 
earth through which life, in most of its forms, might 
have been perpetuated, will answer any question on 
this point. But, on any geologic theory, the low 
forms of life of these animals, the multiplicity of 
their sperms, the rude conditions under which they 
can exist, will account for their perpetuation. Is 
Polarity the Intellective Power, or is it a Force under 
the guidance of Intellective Power ? There may be 
a distinction, but there is no difference in the final 
thought. With such Polarity in correlation, in co- 

8 



86 DEUS-SEMPER. 

ordination with repulsion and attraction, the variety 
of differentiations is not only possible, but probable 
to thought. There is no other thought for the dif- 
ferentiation in the Beginning from these Prime 
Forces into motion, into designate and determinate 
motions, into the atomic differentiations in their di- 
verse quantities and qualities, into the preparation 
and fixity of the diverse and controlling forms of 
vegetal and animal life, into the expressive instincts 
of the animal organizations, into the thoughts, pas- 
sions, and emotions, so subject to perversion and hal- 
lucination, so subject to exacerbation and fanaticism, 
so subject to exaltation and enthusiasm in the cohe- 
sions and repulsions of domestic, social, civil, and re- 
ligious life, — and into the Self-Consciousness of the 
wise man who modulates or rules all. The atoms 
may pass from form to form in endless cycles of 
transmutations, but it is the form, as a norm of 
power, which shapes them in these transmutations ; 
and in the human form they may come and go eight 
or ten times, so that at the end of every seven to ten 
years, there shall not be a particle in that body at 
the end which was there in the beginning of such 
term, yet the same self-consciousness thinks, and 
loves, and actuates these thoughts and love, through 
all this organization, constituted for action both 
ways — in to the self-conscious Self, and out from it, 
in determinate action, is poised on a system of adap- 
tability, subject to excess or deficiency of organic 
power, to disease, to exacerbation, and to the mould- 
ing influences of this Self from within. To the in- 



THE SUPREME SELF -CONSCIOUSNESS. 87 

tentive observer, both classes carry the indicia along 
with them in the daily habits of life. If it is the 
action of physical agents (alcohol, etc.), on the physi- 
cal organization, which gives you the outward evi- 
dences of the drunkard, the glutton, etc., it is the 
same outward evidence, yet acting from within out- 
wardly, which testifies to the meditative, intellectual 
Spirit within, thus demonstrating its life. [The law 
of these physical forces, acting as mere physical 
forces, would seem to be, to disintegrate as mere 
stimulants and reduce to atomic conditions ; or as 
astringents to close up, harden, solidify — and in ex- 
cess in either way to produce their respective effects, 
and so change the quality of atoms as to render them 
unfit for the uses of the superimposed vitality, and 
of the mental agent within.] 

It is system in the Beginning, it is system through- 
out, and it is system in the end. Thought, in its com- 
bination with love, is the Norm of all man's proper 
action. If he derive it from nature, then it is in Na- 
ture, and Nature is Wise and Loving, and the Wis- 
dom and Love in the Beginning is thus, with the 
whole series in this, their omnipresence. If he does 
not so derive it, then it does not belong to the order 
of Nature. Matter is not eternal. It starts with 
necessary and discriminate differences, for all the sub- 
sequent economies — no more — no less ; so the Scient- 
ists affirm, and we affirm. There is nothing outside 
of the intellectual and moral order of God. Forces 
made matter in sixty -four differentiate kinds. These 
have their own intrinsic and necessary correlations 



88 DEUS-SEMPER. 

of action and interaction, but in these forces of their 
own immanent stabilitation, they as atoms would re- 
main perpetual in themselves, or in their chemic com- 
binations. But these atoms have other correlations 
than those which are chemic. The differentiate forms 
of forces in vitality, in vegetal, and animal life ap- 
pear, and these seize the chemic elements, and mould 
them into the multiform varieties, and manifold and 
new qualities. In the constant observation of na- 
ture, it is not the inferior chemic forces, opening up 
into higher form, and to make the germs of vegetal 
and* animal life, but it is these germs, with their own 
higher stabilitated norms of powers, which seize, con- 
trol, and mould the chemic atoms. New forms of 
animal life appear in the successions of the great line 
of life. They are definitive ; they are so normal ; they 
are uniform, persistent, and continuous, and have the 
same law and fact for their analytic induction, that 
attraction, repulsion, and polarity have, and in their 
various and definitive forms express the Norm of 
Powers which ruled them into form. Hence, the 
new and independent, yet correlated forms of power 
for these successions, superinduced upon and into 
the persistent forces of the Scientist. Organization ! 
The Plant — the plants are variously organized, and 
express their determinate limits, and qualities (attri- 
butes) of organization. So in animal life. So in the 
instincts of animals ; each instinct is the determinate 
limit and quality of the instinct. So in the instincts 
of man, his senses, his passions, desires, are each the 
determinate limit and quality which make each 



THE SUPREME SELF -CONSCIOUSNESS. B» 

what it is ; and the outward limit of form, which 
makes him the outward or physical man. Self-con- 
sciousness presides over the whole, in more or less 
autopsic rule, and moulds all to a converging and 
progressive end of life. Man expresses his norms of 
thought in overt objective actuation. His organiza- 
tion is the instrumentality of his self-conscious, ruling, 
and directive Self. Segregated and limited as it is 
in organization, it can only manifest itself in the limi- 
tations of this organization. Yet it moulds that or- 
ganization to its definite character, until observant 
men can read it, and pronounce the predominate life 
within, as of gross indulgence, or moral restraint and 
culture. This organization, subject to the law of the 
atoms which compose it, as modified by the type 
of the human form which embodies these atoms, is 
subject to accident, to disease, to medicinal and phys- 
ical causes, and so may present varieties from the 
idiot, to the man standing on the topmost round of 
life. Show me how man can unfold his intelligence 
without this physical, intellectual, and moral com- 
plexity in nature, to call forth the activities of the 
successive numbers of the human family ; how he 
can expand, and universalize his love, so that it shall 
be at all commensurate with activities promotive of 
a moral order — and on the idea of God, become 
representative of him in image and likeness, and so 
appreciative of the great Parental Love, without 
his actualization of himself in this intelligence and 
love among and amidst these complexities and these 
conditions of his fellow-men, from the lowest to the 

8* 



90 DEUS-SEMPER. 

highest, then I will show you why there should be no 
crime nor folly in the world, no helpless idiot to call 
forth your sympathies, no child of sorrow and shame 
to invoke your commiseration, and perhaps restrain 
your excesses of passion or of pride, and perhaps 
mould your own correlations to life in the feeling of 
a common humanity ; no erring brother to need your 
direction or your forgiveness, and to purify your 
own nature, in forgiving; no man of large intellect, 
groping his way through the analyzations of Science, 
to demonstrate that there is no God, and to end by 
standing face to face in the personal presence of the 
Supreme One, and in the continual conflict, which he 
will evoke, before the tribunal of Humanity, bring 
out the rich fulness of Reason and Love, in the self- 
consciousness of man. f Is it then wonderful, that in 
the long lines of history, thus necessary to bring forth 
and to coalesce into a system of harmony all these 
powers and qualities of the human self-consciousness, 
which, in its condition in nature, was to be " fruitful 
and multiply, and replenish the earth, and subdue it," 
and in which these two lines of Physical Science and 
Moral Truth are committed to different orders of 
mind in that history, and whose conflict was neces- 
sary to the actual deployment and " conservation " 
of both, in their rich complemental fulness, that as 
human nature is so constituted for this history, there 
should be at times indignant scorn on the one hand, 
and on the other, theologic intensiveness ? And as, I 
trust, there is Charity for the Scientist, in his confi- 
dence of Intellective Power, pursuing his investiga- 



THE SUPREME SELF -CONSCIOUSNESS. 91 

tions in the pure love of Truth, and for the welfare 
of man, so there may be, will be, a full appreciation 
for the sympathetic and mystical martyrs of Moral 
Truth. 

Man knows his own power of setting over his de- 
terminate acts from these thoughts, pictures these 
norms in his own mind. In the process of his educa- 
tion, he learns to discriminate these from the impul- 
sions of his instincts in his various appetites, the 
stomach, the venery, etc. ; he knows his own love of 
purity and charity (love in the highest and broadest 
acceptation of that term), and in the processes of his 
education, he learns to distinguish this from his loves 
in the lower gratifications ; he knows his own self- 
conscious intellective power, by bringing out these 
pictures of the mind, by retouching them, forming 
his plans of conduct, moulding these thoughts into 
system, and electing his motive, whether from these 
lower loves, or this higher charity of love, and select- 
ing his means, time, and place of putting them into 
Actualization. The Trine Powers — hypostases — are 
here. They are in all the elements and operations 
of nature below him. Here they are in their greater 
purity and higher nobility. Here you can see them as 
in greater image and likeness to an omniscient "Wis- 
dom, which is inductively necessary, pre-ordinately to 
differentiate forces into such wisely endowed atoms 
for the chemic and the succeeding combinations of 
uses ; and of the power which is omnipotent, in the 
sense of a wise and reasonable omnipotence, to actu- 
alize all these into the concrete forms, and intellectual 



92 DEUS-SEMPER. 

and moral uses of nature and life ; and of that love 
winding in all the forms of attractions and gratifi- 
cations, and all these dawning to all uprising souls, 
into the self-conscious day "of everlasting bright- 
ness." As this Polar Power of the Scientists moves 
through and over the face of creation, impressing 
designate forms and specific qualities on all things, 
in their appropriate successions in the ages, we see 
it as the hand on the great dial-plate of the world, 
in space and time, though the secret windings and 
works may be somewhat hidden, yet giving the pre- 
cise hour, from age to age, of the ways and the 
works of God. 

Gloria in Excelsis. 

Glory be to God on high, and on Earth, Peace, Good- Will to- 
wards men. We praise Thee, we bless Thee, we worship Thee, we 
glorify Thee, we give thanks to Thee for Thy great Glory, O Lord 
God, heavenly King, God the Father Almighty. 



THE PERSONALITY OF GOD: THE INDI- 
VIDUALITY OF MAN. 

Rufus. You seem to have reached a system of 
Idealism which fits, with some show of propriety, to 
the action and qualities of the Trine Forces, or per- 
haps you prefer to call them the eternal hypostases, 
in some conformity to the theologic Trinity ; but how 
you can possibly fashion these into any conception 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 93 

or formula of thought of a Personality — a Personal 
God, I do not see. 

Cerinus. You affirm Eepulsion, and, upon your 
own physical elements, you have no other fundamen- 
tal element of force, or, possibly it may be, modifi- 
cation of the Primal force, for all those phenomena, 
those acts in animals or men tending to outward 
manifestation, — to objective manifestation over from 
themselves, whether as instincts, the passions of men, 
or the determinate and positive actuation of man ; 
and this latter in connection with your Polar Power 
— shall I not call it now, with your own assent, the 
morphic power of your Nature ? By your own method 
of analysis, you are bound to resolve the complex 
back to the root of force, which will give the last 
analysis. 

So you must resolve all the attractions of life, how- 
ever different their forms in gratifications, mutuali- 
ties, reciprocities, associations in friendship, families, 
parties, sects, nations, etc., to some root-force of co- 
herence common to all, and which furnishes them the 
unitive bond, which bring men together and bind them 
in these associations, and this you, as all, must find 
in some primordial power of Attraction. It has 
even found an entrance into theology. See Donoso 
Cortes, ante, 16 ; de Sales, Love of God, b. ix, c. i. 

Your Polar Power is ubiquitous, and everywhere 
is shaping and giving forms and qualities, for when- 
ever the chemic atoms pass into these different forms, 
they exhibit different qualities — as in the qualities 
of vegetables, of animal flesh, the poison of snakes, 



94 DEUS-SEMPER. 

etc. In the crucible, the batteries, and eye-glasses, 
these forms of power disappear, or do not appear, 
and they are not self-conscious. Man, in his self-de- 
terminateness of action — of conduct, not only mani- 
fests the use and exercise of these powers, but in his 
clear autopsic and self-regulated self-hood, is cogni- 
zant of these powers in the constant use, enjoyment, 
and modified control of all. He knows determinately 
when he projects into action from his anger, indig- 
nation, wrath, or in deliberate acts under the guid- 
ance of his reason — for some gratification or love ; 
he knows when it is love seeking some gratification, 
and attracting him to the object, and intracting the 
object to him. He polarizes the forms and plans of 
all his sane action and conduct. His true position, 
as a man of thought, is not at the poles, but in that 
" neutral line" whence all questions resolve to their 
opposite poles ; for there are opposite poles of thought 
and feeling in every proposition of conduct. It is good 
or bad, prudent or foolish, and, in some form, involves 
thought and feeling in opposite poles of conduct. The 
reflective man polarizes, he resolves — by his own self- 
determining Power — all propositions into their op- 
posite poles of antagonisms, with their correlate mo- 
tives, derived from the gratifications in the animal- 
istic instincts, human purposes, or love of moral truth 
and order. He is the self-conscious Polar Power. 

I but adopt and give Vitality to your own word and 
power, and find it in connection with an intelligent, 
cognitive, and appreciative self-consciousness. A 
cognitive, appreciative, and actuative self-conscious- 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 95 

ness, which perceives abstract mathematical and 
geometrical truth in their separate forms of truth, 
and thinks them into systems of this abstract Truth, and 
then actuates them in the material uses and symbols 
of life, and in forms and uses in concrete matter ; 
which goes behind the outer symbols, thus actuated 
from other men's minds, to the pictures and thoughts 
from which they actualized them ; which goes behind 
these acts of other men to the good or bad motive, 
the foolish or wise thought of those men, and posi- 
tively, and with great certainty in general, declares 
the foolish, the vicious, or the sinful and immoral 
motive, feeling, sentiment, in the pure or perverse 
love, which is the real foundation of action in all men. 
You affirm that this result is the development of, in, 
and by these three fundamental Powers ; I claim that 
it is deployment by and through these fundamental 
powers, in virtue of a Self-consciousness, thus stand- 
ing on the neutral ground of antagonisms, and thus 
found on the one side arising from organic conditions, 
and on the other from moral life in the self-conscious- 
ness. In men, in all normal action, the manifesta- 
tion of these powers is preceded by the self-conscious 
and appreciative direction of the powers before or at 
the time they are determinately put into action. It 
is the universal judgment of courts of justice, of 
daily conduct, of the judgment man gives of man ; 
and it is the high ministry of the teacher of moral 
truth, to give a moral system to humanity for the 
regulation of these powers. So, there is a Regulative 
Power — from moral considerations. 



VO DEUS-SEMPER. 

As you go down in your analysis to the root-ele- 
ments of your powers, and thence reascend, you give 
names to the new forms of nature and life as they 
appear in their successions, as brought to light by 
the analysis. As you ascend from atoms to crystals, 
to vegetables, to animals, to man, you classify, distrib- 
ute into distinctive orders, and name them, and you 
define processes — that is, you find new powers, forces 
of differentiation in organism, function, and office. 
These names represent these orders in their succes- 
sions. To man, from certain facts and qualities 
which distinguish him from the inferior orders, you 
give a distinct name — in virtue of those other and 
differing qualities which make him — man. You ana- 
lyze this man, and in his system and nature you find 
representatives, in his organization, from every de- 
partment of nature, but you find this distinctive 
self-consciousness in autopsic rule over all below, in 
virtue of these, his very cognitive, appreciative, and 
executive powers, using this whole realm of mathe- 
matical, ideative, and moral truth, — and it is from 
these you call him Man. This centrality of distinc- 
tion in man is his Personality. This you associate 
with his external form, which was necessary to bring 
him, as man, in correlations with all nature and life, 
and from habit, you find it difficult, if not impossible, 
to form some, any conception of personality which 
is not in human form. It is the art, the propriety, 
and the necessity of the sculptor, the painter, the 
poet, nay, of the preacher or the priest, to present 
Personality in some outward form. Thus man ever 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 97 

anthropomorphizes his God, but so long as he con- 
fines, limits his conceptions in this forrri, he desecrates 
his God. Outward form, nor inward organization, 
in organic parts and frames, is not our Personality, 
though it be yours. If so, no Personality in God is 
conceivable. 

Let us go in again to these roots of powers. One 
difficulty attending any discussion of the subject 
arises from the various names given to the same 
thing when it is only acting in a different manner; 
thus, attraction is gravitation, or it is chemical af- 
finity ; — in the Earth it is attraction ; in the falling 
stone it is gravitation ; repulsion is projectility, the 
projectile force; — in the exploded gunpowder it is re- 
pulsion of the gases, in the cannon-ball it is projec- 
tility. The activities of man can only be manifested 
in the exercise of some one or all of these forces in 
combination. That is, he projects into action ; he re- 
tracts, draws to himself, around himself, and for him- 
self; and he gives forms to all, — and is self-conscious 
in all in the fulness of a Personal life. This is his 
Personality — for the present, yet from which the pre- 
ordering and self-directive thoughts, pictures, plans, 
norms of conduct, must arise and be moulded into 
some line or system of conduct before it is recognized 
as wise and self-conscious. 

Projectility, repulsion is diffusiveness of force or a 
diffusive force. From this, one class of facts in na- 
ture and life is obtained — the repellant — and which 
therefore are not, in any proper sense, correlations, 
for their tendency is to destroy correlations, in a final 

9 



98 DEUS-SEMPER. 

tendency to break loose from correlating limitations. 
Attraction, gravitation, chemical affinity, give an- 
other class, which ends in or tends to rest in centrali- 
zation. Here correlations are destroyed, so far, or 
cannot rise at all, in the homogeneousness of this one 
force, except so far as correlation is centralization. 
Correlations, in fundamental thought, cannot come 
from these oppositions. The third force is essential 
to the fact of correlations; a Force that is self-deter- 
minative, in limitations of special forms and quali- 
ties — and which so, are correlations — and which is 
in itself systematic, is essential to a system of forms 
and qualities, and for correlating all into system. 

Follow the line of organization in the human sys- 
tem, up from the foetal germ to the highest capacity 
of self-cognition, and it evolves in self-consciousness, 
in this fulness of powers. This line of facts will give 
the means for the self-analysis of this self-conscious- 
ness, and the verification of its final content. Follow 
this analysis, then, from the stabilitation (the uncon- 
scious activity) which forms the anatomy, through 
the more free and flowing activities which organize 
the flesh and muscles, on through the greater flexi- 
bility of the arterial systems, still to the greater 
fluxibility and diversifications of the nervous sys- 
tems, in to the diversified instincts common to ani- 
mals and man, and to the diversified psychic powers 
distinctive of man as man, and observe here, what is 
cell-constructiveness and nest-building, what is the 
bird-song, what the perpetuation of species, etc., etc., 
as arising from the intrinsic and spontaneous force 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 99 

of the instincts, is architecture, mathematics, poetry, 
music in man, — but as he may mould, formulate, and 
execute these from his ultroneous self-direction, and 
in determinate reaches of thought and appreciation. 
Observe the clear distinct advance from the blind, 
but intelligentiai unconsciousness which works in 
the formation of bone, to the more diversified intelli- 
gentiai power in these successive articulations, with 
their specific limitations for diverse functions and 
offices, yet with correlations to the lower and to 
higher planes of nature, and as they open up in the 
more differential forms necessary for the open appear- 
ance of Sensibility, and to the exhibition of conscious 
Sensitivity, to the higher manifestation of the self- 
directive power of moral purpose, and the mind comes 
out into clear self-consciousness, where the Cognitive 
Man looks back over the whole processes, and finds 
all preadaptedly necessary to all of his activities, as 
an intellective and moral agent. 

As he clearly analyzes this Self-hood, he finds a self- 
conscious power for overt objective actuation. He ex- 
amines this sharply, and finds, that at times and upon 
occasions, under the spontaneous, impelling causa- 
tions of some passion or affection, this overt, outward 
action takes place, without the concurring of his rea- 
son — without the concurring of a higher love of order 
or purity — nay, in despite of both. But in the whole 
analysis, he finds in the acts of his deliberation, this 
overt power of actuation is his obedient and necessary 
servant. Nay more, he finds, that as this Intellective 
power is infecundated, and enlifed with this Moral 



100 DEUS-SEMPER. 

Love, he can best control and modulate these other 
passions and emotions, which we shall see to have 
their source and origin in the organic functions of his 
animalistic and human natures. Here are Norms of 
Thought — of Aspiration — possibly of Inspiration. In- 
tellectually he may dream and dream, resolve and re- 
resolve, for the attainment of some end of gratifica- 
tion, but no acts follow, until his intellective thought 
thus infecundated for the end of action, is delivered 
over to this executive agency. He has power of self- 
conscious, overt objectivity, — as of its self-restraint 
and direction — and it is a discrete element of his 
inner life. 

So and thus, in this introspective analysis of him- 
self, he finds loves of gratification down in his lowest 
instincts or animalistic impulsions, to each special 
form of gratification. He finds them in all his hu- 
man pursuits for distinction, wealth, power, etc. ; yet 
in his swprsL-sensible tendencies, it is a love of truth, 
of order. If he can ideate these into a Personality, 
as above, yet also working in and through this sensi- 
ble, it is the love of the Infinite One. 

So again, in this self-analysis, he finds his intellec- 
tivity constantly at work, electing between his mo- 
tives (if you prefer it — his attractive ends) of action, 
planning modes, devising means, selecting places, fix- 
ing times, wherefore, how, by what means, where, when, 
shall this Actuative power be projected into deed for 
the gratification which appetizes to its object with- 
out, or this higher subject-object within, which requires 
the sacrifice and abandonment of these lower forms 



PERSONALITY OF GOD: INDIVIDUALITY OP MAN. 101 

of gratification. This is so all the way up, from the 
lowest appetency to the highest aspiration. He 
learns that, as man, as mere man, he cannot indulge 
in all the animal gratifications, or to the excess of any 
of them, and be a man ; that he cannot indulge in the 
human pursuits, without mingling higher motives in 
his life, without hardening and fossilizing in what he 
may know, and which a large portion of his fellow- 
men will know to be a moral monster, however cloaked 
in the disguises of aesthetic or politic forms of life. 

Man stands on this point of aspiration and looks 
up into the infinite and absolute abysm above him. 
Yet he only apprehends, in any degree understands, 
what is around and above, as he can solve the enigma 
from himself. The key of all are his own self-con- 
scious, cognitive, and appreciative powers. He turns 
within and consults this power of overt objective ac- 
tuation, and observes, that as it goes out into action, it 
is determinated into forms — at times and in places, and 
with materials selected as appropriate to the move- 
ment, and for the attainment of an end, in some of 
these forms of gratifications inwoven around him in 
his organization, or the higher gratification inher- 
ing in the very core of his self-consciousness ; and he 
looks through all nature, down in the infinitesimal at- 
oms, as they take form and qualities from the primor- 
dial forces, and thence up and out into the infinitely 
outreaching boundlesness of the nebular system, and 
he finds Infinite Power. As he retraces these steps 
in his clear autopsic vision, in a system of the most 
rigid analysis, and finds the system of all things per- 

9* 



102 DEUS-SEMPER. 

feet in the very imperfectness of the parts, in the de- 
terminate limitations of these details working in and 
to a perfectness of system, he gathers the absolute 
wisdom of the Intelligent Power which moveth all 
things. . . . And as again, he retraces his own life, 
and observes it unfolding in a Love from his own 
embryotic beginning, through so many forms to this 
his highest aspiration, and turns to nature and finds 
the sense of gratification opening up from the mi- 
nute forms of animal life, in the early azoic age, into 
the fierce gratifications of the monster lives of these 
geologic eras, and on into the self-conscious love in 
his own aspiration for the highest knowledge and 
love, and this love in his self-consciousness, as unfold- 
ing in the order of his life to all these reciproca- 
tions in nature and life, he grasps the Perfect Love 
which ruled in the beginning, and cumulating in the 
geologic and historic successions from their primal 
fountain of love, is tending to the final cause of love 
in the end. As he clearly and analytically catches 
this Power in the designate limitations in his own self- 
identified self-consciousness, as his own executive, cre- 
ative power for setting over his own designs in what 
he makes, he cognizes the intellective Power which 
moves, moulds, and determinates all things to specific 
designs, and he finds that it was love for which the 
movement was instituted ; and he carries these as 
positive self-powers, into nature and life, and intus- 
cepts love in the whole, and all these Powers in the 
completeness of the whole. They are necessary cor- 
relates in a Human Personality ; they are essential 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 103 

co-ordinates in those powers which move, enlife, and 
mould into system the powers of Mature, and this is 
a Divine Personality. There is here no gain or loss 
of forces, in the great omnipresence of these forces, 
but there is clearer self-identification of these forces 
m the segregated, knowing, self-consciousness in man. 
There is here no paradox, no contradictory. 

The monad, the atom represents the physical forces 
of the universe as physical forces, for all such forces 
are traceable to atoms, in atoms, — and before atoms ; 
and man represents God. By the very same law of 
mind by which you ascribe wisdom, love, and this 
creative form of power in man to man, the ascription 
— the induction is necessarily made to Deity. " This 
powerful, everliving agent being in all places [in the 
omnipresence of these forces], is more able to move 
the bodies within his boundless uniform sensorium, 
and thereby to form and reform the parts of the uni- 
verse, than we are by our will to move the parts 
of our own bodies." That this is so, may be realized 
to any self-conscious mind, which can see that these 
moral forces, which originate in thought and appre- 
ciative love, and which act through his own brain, 
thence to his muscular system, thence on concrete 
physical instrumentalities, bringing physical causes 
together for action, retarding their action, and com- 
bining their causes of action in such numberless forms, 
on such manifoldness of designs, for such infinitude 
of uses, and finds his own self-cause in this triplicate 
of powers, which so designs and selects on the induce- 
ment of his love, in the use and action, and so acts — 



104 DEUS-SEMPER. 

actuates. Man, in this unfoldment of Mentalization, 
is the self-conscious originator and director of action. 
So he moves all within his direction and control. In 
nature, physical causes are constantly producing phys- 
ical changes. In the higher life of man, his moral 
causes are constantly and self-consciously producing 
changes in all the planes of causes below him, and in 
his own entire organization. And there is action and 
reaction. The spirit of man is to the microcosm 
what " the Spirit of God which moved on the face 
of the deep " is to the universe — as finite image is to« 
infinite likeness. As "in nature there is nothing 
great but man, and in man nothing great but mind," 
so the physical forces of nature will dwarf before the 
normal powers of the universe, as man learns to look 
in upon his own moral powers, and sees from these 
the mighty works everywhere in the world, which 
his own energies have executed — actuated from de- 
signs, and by means and materials selected and desig- 
nately impressed in and by the form-giving power 
of his own Intellective normal source of thought for 
his loves — in these normal directions of his love — 
and then looks into the boundlessness of worlds, in 
their stellar and nebular systems, with their infinity 
of details, and so realizes them as established, and 
moved, and enlifed by almightiness of power, in the 
plenitude of omniscient wisdom for an omnific Love. 
The moral forces of each move, mould, and modulate 
their respective worlds — the atom and the universe. 
Man; without ceasing to be subjective, without being 
lost in the pantheistic idea, attains the objective, in 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 105 

the intelligibly Real in God, and achieves and works 
in the Practical. 

But still you will ask, what is Personality ? Men 
are of different sizes, shapes, colors, and in degrees 
of passions, emotions, and intellections ; they differ 
in individual, social, civil and religious involutions, 
from lowest barbarism and fetichism to highest 
contemplation and action; — yet in their innermost 
subsistence these powers inhere in the very roots of 
their being. They are the solidaric elements which 
give the identification of humanity, as a whole com- 
posed of individual integers, yet each in the limita- 
tions of his own self-consciousness, and yet each in 
the consubstantiality of these powers, with correla- 
tions to all others. These are there. They shine 
through all these sizes, shapes, colors, and they mould 
all the forms and powers around them, as they can 
only express themselves in the forms of limitation 
around them. Yet these they mould. No scalpel, 
microscope, crucible, or battery can detect them. 
You find them, know them ; and wherever thus found 
in self-conscious subjective action or in objective ac- 
tuation from others, there is Personality. It is not 
the outside size, form, and color which give this per- 
sonality. It is not the broken and diffracted power 
of instinct, in so many forms of instinct, which give 
it. It is not man acting under the uncontrollable 
influence of passion or emotion which gives it. It 
is not any intellectual function in reverie, dream, 
hallucination, or monomania in an over-excited brain 
which defines it — for man, in all these, is beside him- 



106 DEUS-SEMPER. 

self, both in popular phraseology, and in scientific 
discrimination. This personality is solely in the 
more interior and correlate nature of this self-hood, 
in the adjustment of these self-conscious powers of 
loving wisely — wisely loving and determinating these 
into action. And to these no form, nor locum tenens, 
for their persistent identity, can be assigned, but they 
are the essential constituents of Personality, and all 
else is the accidence (in its logical signification) of 
the surrounding organization. The manifestation 
of these powers in the boundlessness of the universe 
gives the Personality of a one living and true God, 
everlasting, without body, parts, or passions ; of in- 
finite Power, Wisdom, and Goodness [Love] ; the 
Maker and Preserver of all things, both visible and 
invisible ; and in the Unity of this Godhood there 
be three Hypostases." Semper-Deus, ch. v, §§ 1-11. 

JRufas. I have had a great indifference, to use no 
stronger term, for the subtilities and visionary castle- 
building of your Metaphysics, or perhaps you prefer 
calling it Mental Science. To me it has been pretty 
much a chaos of vagaries and confusions. 

Cerinus. There are actual facts which are products 
of human life, and they are around us as palpably as 
your gases and forces, as your magnetic, static, and 
dynamic electricities, and if they are products of 
your physical forces or of something other, they have 
not only their laws of production, but their *rneans 
of analysis, in the same powers of the Self-conscious- 
ness which you bring to the analyzation of nature, 
and your induction of a system in that nature. 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 107 

Hufus. But in the confusions which prevail in your 
Mental Science, may there not be, is there not some 
error in the methods for attaining the facts, and so 
the truth which should harmonize the facts ? We 
hear a great deal of Deduction and Induction — and 
now of Intusception. We call our Science the In- 
ductive System ; but you seem to think that Induc- 
tion will carry us farther than the observation of the 
outer workings of nature, and that whatever we get 
into nature as the operating Forces, we mentally 
place them there, and give it a name or names. 

Cerinas. The Science of Mind, like that of Physics, 
is certainly progressive, and there are confusions in 
both. It would be possible to give you very high 
authorities for these distinctions in the mental pro- 
cesses for ascertaining facts and the truth of the sys- 
tem which embraces them. But authorities would 
avail but little, unless we realize to ourselves the 
very and actual process. Nay, you have of very ne- 
cessity admitted much conclusive on the subject. 
You have the Self-Power of Knowing. But this you 
find, as all do, in great limitation in yourself, but 
that it does unfold and gather knowledge, and form 
system. There are steps, an onward progress in this 
gathering of knowledge, and this formation of sys- 
tems in particular branches of knowledge, and in a 
system for the whole. Your first step is an accu- 
rate knowledge of facts. You observe some certain 
objects in nature ; you learn and so far know them ; 
you say they are different ; you have compared their 
similarities, as hardness, color, etc., and their differ- 



108 DEUS-SEMPER. 

ences in other respects, and from the differences you 
pronounce the judgment of their differences. This is 
Deduction, — a simple inference of difference. This 
is the deduction — illation of Hamilton — common 
to animals, in their Understanding, with men, but 
greatly limited in the former. The one object con- 
stantly, under the same circumstances, gives out its 
peculiar and successive form of effects, and the other 
its form of effects ; these you observe in like man- 
ner, and you pronounce their differences, say in lime, 
sand, oxygen, and carbon. Here it is classification, 
and is yet only deduction of differences ; and thus 
are ascertained your classified lists in Chemistry, or 
what else. You make another step. You say, and 
say truly, that it is lime, sand, oxygen, or carbon 
which produce their respective effects. But you can- 
not say what it is in these particular elements which 
produces its own particular effects. Here you do, 
you must induct a property or properties in or from 
beyond these bodies, as thus constituting their es- 
sences for producing these, their specific effects, for 
you say, on the determinations of your own science, 
that these are but transitional attributes ; for by the 
stern law of your Science you are not permitted to 
induct the unknown — if not, how and where will you 
limit Induction? This unknown power is your De- 
duction ; it is, verily, our Induction. From known 
effects you reach back to Inductive Causes. All the 
objects of nature you can submit to the test of the 
crucible, the battery, and the eye-glass, and can so 
analyze them, but always reach a point where you 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 109 

must induct, introduce cause, which, from its uniform- 
ity of action, you call by a particular name. Thus 
you have gotten Repulsion, Attraction, and Polarity, 
which last has only found its place in Science within 
the last century. Here, get Differentiation for the 
specific and continuous forms of species in vegetables 
and animals from Homogeneity, or the modifications 
of your Forces without a higher Induction ? You 
cannot submit the Self-consciousness to these mechan- 
ical means of analysis. You observe the facts of hu- 
man life, which are as much facts as the operations 
of the crucible or prism, etc., and here you find the 
crucible, the battery, and the mental eyeglass by which 
you do analyze these facts ; you do find their differ- 
ences ; you do classify them in your deductions of 
their differences ; and you do induct the unknown, 
but thus well-known, powers which produce their 
uniform effects, under like circumstances. Semper- 
Dens, ch. vi, § 12. You intuscept the man, mankind, 
by thus going into your own self, in this analyzing 
power of your own self-consciousness, and there you 
find the animal around him in his instincts and cer- 
tain passions ; you find the man, in those distinctive 
differential qualities which you have included in 
your distinct conception — induction, of him as man, 
and to which you give the name, man. You so find 
man in a distinctive complement of powers, with his 
correlations to the outward nature and life around 
him ; and you go in further and find the £[orm Powers 
of his Self-consciousness, it is true acted on by these 
outward correlations, and so giving tests of his inward 

10 



110 DEUS-SEMPER. 

powers, but he in a very definite sense, from his own 
Self-consciousness determinately acting and reacting 
on and using all these other forms of nature and life, 
on moral considerations which you cannot find in 
matter as mere matter, in instincts, human passions, 
or emotions — either by the crucible, the battery, the 
eyeglass, but in this self-analyzation. The flame up- 
rises, the tree grows to the light and air, the eagle 
mounts and soars, but Man aspires, in a^elf-conscious- 
ness of purity for a higher self-consciousness of purity 
and moral power. He reaches up to the Primal 
Powers, that he may grasp and gain, and may actu- 
ate, actualize these unfolded and depurated powers 
in and from himself, back into and among the chil- 
dren of the Universal Father. 

Rufus. You are fond of generalities, and shun de- 
tail when it becomes perplexing, or inimical to your 
system, or insoluble by it. You admit that all na- 
ture and life stands in " correlations," and that this 
inner Self-Consciousness in man is so, in correlation 
with all nature. Then it is but a part of nature as 
the whole ? 

Cerinus. Certainly. Having gone back with you 
to the atomic particles, and having admitted with 
your School, that " the highest law in physical science 
which our faculties permit us to perceive, is the Con- 
servation of Force," and now being taught, not sim- 
ply by faith in Paul or Moses, but by belief in Science, 
that Matter was made from pre-existing forces, and 
having some faith, from the processes we have used, 
that "God is All and in all," and that "in Him we 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. Ill 

live, and move, and are," I must so conclude and 
accept of man as a part — and a very principal part 
of the economy of the whole system of things. All 
nature is reciprocal. "With all its repulsions and an- 
tagonisms, apparent in physical nature, apparent in 
human life, it is a system of reciprocities. Yet Re- 
pulsion and Attraction in and of themselves are an- 
tagonisms — they are opposing forces, no less in hu- 
man life than in physical nature. In nature these 
opposing forces cannot be thought as moved in a har- 
mony of actions without a third force, — your Polar- 
ity. In this fact of these forces, all physical nature 
is seen as plastic, as mouldable, as yielding in and 
under the correlations inwoven into it. I say inwoven 
into it. For when the pre-existing forces made the 
sixty-four chemic elements, they came forth in their 
atoms with these, their primary differentiations, and, 
in these, with their correlations. Thus impressed 
from the Norm Powers of the establishing, creative, 
and creating Self-Cause, they must be plastic, yield- 
ing, mouldable for all the subsequent economies of 
the Physical and animate orders of nature ; and they 
must, of very moral necessity, be so correlately mould- 
able for the moral uses, purposes, motives of the Norm 
Powers in man. Without this, we cannot conceive 
that moral system for man which you say is the blos- 
som and fruit of all the causes at work in nature, but 
in which I see the adaptations of a physical system 
in and for a moral system, beginning in a Supreme 
Self-consciousness, and providing, in these mouldable 
correlations, for the exercise of self-conscious Powers 



112 DEUS-SEMPER. 

on this, the objective side of life, in the limited self- 
consciousness of man. This is the fact of Human 
Life, that man does so self-consciously act upon and 
mould them from his own norms of thought. Re- 
pulsions and attractions are everywhere. The pri- 
mary planets projected in their courses, are held in 
their orbits by the reciprocal action of their masses 
and of the sun ; the cannon-ball is projected by the 
repulsive forces in the gases in the gunpowder, and 
it represents the projectile and deadly purpose and 
power in the cannoneer, yet the ball will descend 
to the earth, and the cannoneer will dream of the 
attractions of home. Man wars on man in battle- 
fields, and in the plottings and pursuits of life, but 
at some points he is always brought to the recogni- 
tion and the influence of charities and Love. In the 
Norm Powers of Man, the Norm Powers of the Uni- 
verse are in Representation. In the lesser field of 
life in man, it is self-conscious normalation of Wis- 
dom ; it is omniscience, omnific love, and omnipo- 
tence, . . . Wisdom, Love, and creative, executive 
Power, in the broader field of nature. As a scien- 
tific fact, Man was then made in the image and like- 
ness of the Powers, which made all things. 

There must be a mediation, a way from Mind to 
Matter, — for God to create the universe. There must 
be a mediation from the Self-Consciousness in man to 
matter, to see and know God in the universe, and to 
pass through it back to God. Therefore, there must 
be a fact and law of correlation by, on, and through 
which the mediation of the whole hangs together 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 113 

in system. Both of us are denied from asking the 
how of this mediation. You, because yo.u cannot 
tell how Repulsion is Repulsion ; how your gases are 
repulsive and projectile ; how your magnet attracts 
and polarizes ; I because, although I know that my 
self-consciousness responds to your self-consciousness 
in knowledge, or wisdom, or love, or in deed, — and 
the deed, in some form, is the act and fact of our 
communication, but the how in any or all these is 
unknowable, unthinkable. The facts we do know. 
So from the facts you induct my self-consciousness, 
and I yours. So I induct the Supreme Self-Con- 
sciousness, in the infinitude of his acts, in order, in 
system, in the wisdom and love, and this power of 
normal action, actually inwoven or subsisting in the 
essential nature of our self-consciousness. As such, 
they are essential to our Personality. The prepara- 
tion of lime in the azoic age, responds to us in the 
loaf on our tables to-day, from one learn all ; and the 
wisdom which connects the various facts through 
the millions of intervening years, corresponds to the 
wisdom and love which now appreciates the one and 
the other. The how in all these correspondences, 
these intermediary correlations, is as certain and defi- 
nite as in any of your physical processes, for it is 
throughout the fact and the law of the correlations 
of forces (in co-ordinate action) which was wise in 
this primary production of atoms, in the differentia- 
tions of your thirty-six or sixty-four chemic elements, 
and wise in all that polarizing power through forms 
and species of plants and animals, variety of instincts, 

10* 



114 DEUS-SEMPER. 

the psychic powers of man, and this limitation of Self- 
conscious action and direction in the Spirit of Man. 
Your mind responds to my mind by its acts in deeds, 
even better than in words, and so my mind responds 
to and intuscepts the Supreme Mind. So Spirit, as 
in man, can be inducted as something which is other 
than aught below him ; in this his self-conscious, nor- 
malative power of acting in, on, and over nature, and 
reciprocating with other like natures in others, on 
moral considerations, and of its self-conscious moral 
aspiration, and yet be bound to nature and to other 
selves in the lower correlations of organic life. And 
these lower are so made and may be seen, are seen 
by all who have made any ascent in this way, as the 
very counters of his moral life. They are the imple- 
ments with which you act, and with which you im- 
press your very life. It is correlation and mediation 
throughout. It is primary Self-Conscious Force in 
the Beginning ; it is self-conscious Reciprocation now 
and in the close, in the very order of Scientific Dem- 
onstration. The order of (the a posteriori) science de- 
duced from the facts of nature, corresponds to the 
inductive Wisdom (a priori) before nature. 

There is no law, and there can be no fact of order 
without this Supra-Sensible, as Efficient Forces. The 
paradoxes and the contradictories of the Speculative 
Philosophy which affirms that we can have no con- 
ception of the Personality of God, are so far recon- 
ciled in the necessary co-ordination of these intelli- 
gible hypostatic powers working the movements of 
nature in these necessary intelligibilities in God. 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 115 

Otherwise the Actual cannot be carried up into the 
Real. In this, the Physical is correlated to the Real, 
in a law and method of rigid induction. In the Ac- 
tual, the planes of causes, the dynamic or astronomic 
forces moving the stellar and planetary bodies, the 
chemic forces forming the combinations and decom- 
positions of the atoms and forces of which these 
bodies are composed, and which mould into crystal- 
lizations, in so many designate forms, the differen- 
tiate forces, which from these chemic atoms, over- 
coming their special chemic forces, form and multi- 
fold the varieties of the vegetal kingdom, with new 
qualities other than those which the atoms possessed 
as chemic bodies ; those other and higher and more 
differentiate and complex combinations which mark 
and distinguish the varieties of the animal king- 
dom ; the manifold differences of instincts among 
animals, with but one law for instinct ; the psychic 
powers of man, by which he is distinguished from 
the animal as man living on this planet, and the man 
in his Aspiration, all stand distinctly revealed, not 
only in the positive facts of their differential exist- 
ences, but in the successional order of their intro- 
duction in geologic times and their appearance in 
history. The planes interlace each other throughout 
the w T hole. The atoms were necessary to the physi- 
cal organizations of the whole, and, in the destruc- 
tion and dissolution of organizations, the atoms re- 
turn to a condition suitable for successional uses, as 
the vegetable germs would seize them and endow 
them with new qualities for the animal life, or other- 



116 DEUS-SEMPER. 

wise into noxious plants. Man is the complement 
of all these planes, and lie is something other in that 
autopsic Self-Consciousness. They all unite, inter- 
lace, interhlend, and interact in him, and he, self- 
consciously, through all and over all. Paul said 
there was Body, Soul, and Spirit. (1 Thess. 5 : 23 ; 
Heb. 4 : 12.) The analysis, rigid as the crucible, give 
body, soul, and spirit. 

Man is the Spirit, standing in this complexus of 
nature ; and the correlations of nature are thus seen 
as mouldable in forms, and moulding into forms, and 
the lower, even on up to the highest, as one and an- 
other appears, subsidiary to the higher ; and in the 
highest, in manifold ways, correspondent to the ani- 
mal, human, and higher intellectual and moral life 
in that highest. 

So man stands in the complexure of his organiza- 
tion. He has the senses of the lower orders. These 
senses must be exercised. He must see, hear, touch, 
taste, smell. He cannot avoid this in the possession 
of these senses. Yet he moulds and modifies them, 
as they are also changed or destroyed by the very 
order of life and the contingencies of life. lie has 
instinctive passions and appetites, and these, in some 
of the forms, he must gratify. He has here, too, 
some choice and power of modification. He intensi- 
fies them by indulgence, and he restrains them by 
prudential and moral causes. Not only so, but he 
creates new and artificial forms of these, as in many 
of his habits, as in the use of tobacco and stimu- 
lants, etc. ; and which appetize in these new forms 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 117 

in a manner similar to the natural instincts and appe- 
tites, thus showing that the whole range of instincts 
are but modifications of organic characters, but also 
showing the reactionary power of the normal man 
over the whole. These instincts, natural and arti- 
ficial, appetize and attract to their several and spe- 
cific objects of gratification. The tiger to flesh, the 
cow to grass, and man to his natural and artificial 
appetites — and all can be modified. He is man, dis- 
tinctively man, w^ith passions, emotions, and intellec- 
tions as man towards various objects and pursuits, 
in this his earthly human sphere of action, in such 
forms as distinguish him from the mere animal. 
These in a general way, characteristic of each class — 
passion, emotion, or intellection, yet combining all — 
appetize and attract to their specific gratifications, 
even as the animal instincts act upon him, but in 
wider range of objects and higher powers of action. 
The poet, the painter, the sculptor, the artist^ the 
artisan. And here too, the same law and fact of di- 
rection and modification exist, yet within and subject 
to the more general laws operating in the order of 
nature and the currents of history. The Understand- 
ing, the Verstand (as now adopted in English and 
German Mental Science), is an intellectual faculty 
which belongs to animals in common with man. 
Through this, the animal {e.g., the horse, the dog, 
etc.) responds to man, and their natures are modified, 
and by it they exercise their faculties in their lim- 
ited plane of life, and are rendered subservient to 
the uses of man. In a higher form, and as connected 



118 DEUS-SEMPER. 

with a wider range of faculties, it is, in man, the 
regulator of his prudential human life. Man is self- 
conscious in the exercise of higher powers, now called, 
by the general consent of the learned in these mat- 
ters, the Reason, the Vernuft, yet he never escapes 
wholly from the organic environment of his lower 
natures which thus surround him. From the con- 
flict of these, and his own conflicts with them, he 
determines the fact of his spiritual self-consciousness, 
and evolves the facts and the law of Spirit. The 
means of verification are numerous and decisive, and 
throughout it is analysis, deduction, classification, 
and Inductive Causation. 

Man is a complex of lives, nisrnath hayim. He 
has a somatic, a mere animal life of the body ; the 
psychic life, which discriminates him as man from 
the animal and fits him for this planetary existence ; 
and the zoic, the spiritual life, which, more or less, 
rules the other two, in its sense of moral aspiration. 
Each of these has its distinct laws and forces of dif- 
ferentiation and differential action ; yet they interact. 
If he lives as animal, he is so far but an animal. As 
this animalistic nature is controlled and brought into 
regulation, the higher law of the human life becomes 
more lucid and self-luminous, making the whole life 
more diaphanous and transparent. As the animal 
can only understand a small part of the higher nature 
of man, so can the mere man grasp but a part of the 
higher man ; and in the effort to do so, reaches up 
and ascends. With animal life Sensitivity begins. 
In this sensitivity, pain and pleasure begin. They 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 119 

are the concomitants, and, in a certain sense, the re- 
sults of nervous organizations. Animals possess 
them in various forms. They are subjects of pain, 
and susceptible of many pleasures. Pain and pleas- 
ure, of themselves, then, however sharp their agony 
or keen their enjoyment, are not distinctive marks 
of man. His moral life and progress is a conflict 
with both, in those general laws evolving out of the 
constitution of man, w T hich impose the obligations of 
individual, domestic, social, political life, and through 
which he grows and unfolds his higher life, yet 
much as it is limited and cabined in the cant and 
dogmatism of a narrow and formal theology, or 
enlarged and expanded in the unfolding spirit of 
beneficence, accompanying the onward sweep of the 
ages. Pains and pleasures, in very certain and defi- 
nite senses, accompany the nervous organizations, 
and this measurably with the organs in which the 
seats of pleasure are located. The brain of man, the 
seat of his psychic functions, is less the seat of phys- 
ical pain than any part of his general system. But 
there is not a function of the brain but which can be 
disturbed by the derangement of some visceral func- 
tion, with which it is in more or less direct commu- 
nication. There is not a visceral disturbance, but 
which in degrees, and in instances, may be modified 
by cerebral action, as it is self-consciously and determi- 
nate!?/ put into action. The heart, the stomach, and 
so other parts of the visceral organization, and the 
Brain respond through the two nervous systems. 
These pains and enjoyments of life can generally be 



120 DEUS-SEMPER. 

traced to some originating or distributing organ in 
or directly connected with the visceral system, as in 
the special organs of appetite, venery, or injuries of 
nerves of sensation. Each of these localities of spe- 
cial organs of enjoyment are all subject to their spe- 
cial forms of disease and pains, arising from their 
abuse, misuse, or non-use. These at every step of 
life press upon the Self-consciousness ; and the neces- 
sity for the exercise of the prudential Understanding 
begins in the painful facts of these effects on the or- 
ganisms, and in the necessity of guarding against the 
effects of external physical causes ; or, in a more ad- 
vanced life or state of society, from its various disci- 
pline. As the advance is made, and the psychic life 
unfolds, the same order of facts occurs in greater 
perspicacity, and the law of control and regulation 
by a power in the self becomes conspicuous to those 
who have made the advance, and it becomes vitally 
momentous.. There is no human passion, emotion, 
or intellectual form of life which so, is not suscepti- 
ble of abuse or misuse, and in this, of consequential 
injury to the complete roundedness of the life as a 
w^hole. Those who live in the animalistic life are 
around us in many forms. While in the human life 
the love of wealth, power, 'ostentation, fanaticisms 
of their various kinds, hallucinations, visions, hyste- 
rias, biologic manias of party, and a long dark cata- 
logue of infirmities, is the gloomy record of these psy- 
chic abuses or misuses, or of their connections with 
diseased or preponderant and respondent visceral or- 
gans. This does not affect the validity of the conclu- 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 121 

sion that there is a Central Self, but in the correla- 
tions of that nicely adjusted organization which is 
necessary to send in these varied informations from 
the external world, and these instinctive and psychic 
organisms, without which man could not be man liv- 
ing in his complex correlations of human life, and in 
the return and presidency of this self-conscious Self 
to its normal exercise of rule over the whole, makes 
it only the more conspicuous. But the effort to free 
the Spirit entirely from connection with these neces- 
sary and important portions of human existence ends 
in those terrible asceticisms which established Brahm 
and Boodh in Asia, and has made Europe a Golgotha 
of skulls in a sea of blood, and which has prepared 
the conflict of these times. 

Does any one doubt of organization ? All nature 
bespeaks it in its vast variety of forms, atomic, 
chemic, crystal, vegetal, animal, human. This affir- 
mation is as essential to a creative God, working in a 
system of correlate dependences, as to a development 
of Nature. In the former we get designate limita- 
tions ; in the latter, there is no conceivable, no induc- 
tive law or thought for the demarcations. Does any 
doubt of organization as expressive of inner-working 
forces, and these differentiate in their kinds ? The 
distinction between the chemic forces which end 
there and in their crystallizations, and the vegetables, 
with sensibility, and with their new forms of forces, 
and with the new qualities in vegetables impressed 
upon these chemic elements, and without which 
they would not have such qualities ; then the animal 

11 



122 DEUS-SEMPER. 

forms with Sensitivity, and these latter forms giving 
other new qualities to these chemic elements and 
vegetal qualities, as in their differences of flesh, 
the poison of the snake, the musk, etc. ; and these 
latter with their different forms of sensitivity, open- 
ing up to blind, limited forms of instinct ; and others 
into higher forms of instinct and subintelligence in 
the more sagacious animals, dog, horse, elephant ; 
and man with new forms of these very powers, but 
still with higher powers— and the differences all ex- 
pressed in differences of organizations. The organi- 
zations express the differences, but who or what 
formed the organizations, and thus endowed them 
with their differential qualities in their separate and 
designate planes of limitation and of action? Organ- 
ism is the definite expression of definitive powers. 
There are transmutations of forces, but there are 
precurrent powers of transmutation, thus to limit 
and qualify and move into a system of these special 
Conservations and Correlations of Forces, in these 
respective planes of nature. Each animal is the gen- 
eral representative of its class, by its organic form 
and the qualities of flesh, organs, and instincts which 
that form embodies and expresses ; and the influences 
of these forms reach up into the human form, in 
the demonstrations of physiognomy and phrenology. 
The tiger is destructive, the lamb is gentle, the vul- 
ture is the bird of prey, and the dove, as the lamb, 
is the type of innocence and purity. Is this law of 
organism and correlation true in all nature, and does 
it fail in man? In every part of his body it is or- 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 123 

ganization, and frames the eye by which he sees, the 
ear by which he hears, the hand which corresponds 
to the self-conscious tact and nice discrimination of 
the inner powers of man, as they project into action, 
and retract in action, as the mind from its own 
multi-forming power, — polarizes — normalates the im- 
plement of art, or its exquisite objects of taste, or ac- 
tuates from moral considerations. Your Polarity is 
seen as a self-normalative power, and you see I have 
great regard for the latter word — norm, normal, nor- 
malate, normalative, normalation. It is the august 
power of the self-conscious Self, by which he forms 
thoughts and pictures in the brain, and, still more, 
by that self-directive power, rules all these lower 
powers into a system of life. All the powers in man, 
up to a certain definite point (intuition, ideation, and 
moral self-reflectiveness), have their correlations out 
to nature and life, and the qualities in nature and life 
are so adjusted, so are, that they respond to the 
powers, qualities, or natures in the human organiza- 
tion. Strip these, in any form, eye, ear, venery, ap- 
petite, etc., from man, and, so far, he is no longer 
man in communication with nature and life. The 
effort to denude him of these in any other way than 
in the true historical processes of his great education 
in humanity, by which he is connected with man- 
kind, by which he learns all his true moralities in 
the dependent and correlated system of morality for 
the whole, has made all the moral monsters of his- 
tory ; while, left to himself, there have always been 
human monsters and beasts from too great fulness of 



124 DEUS-SEMPER. 

the animal portions of their organizations. In man 
all the organisms respond, in some way, to the clear* 
autopsic conduct of the Self. While they surround 
his inner self and modify his action, they are the 
instrumentalities of his clear unfolded intellective 
power and of his highest love, and of these as they 
go out into actuation in word and deed from his as- 
piring ideation and moral self-reflectiveness. From 
this self-centre he looks up into the transcendental 
world before matter was, and finds God everywhere, 
and he retraces the whole field of nature and life, 
from the atomic preparations to the consummation 
of all things, and he finds " God is All and in all 
things." 

These psychic powers in man, so subject to mental 
and moral hallucinations, fancies, visions, fanaticisms, 
so reciprocative to the medicinal reagents, opium, 
anaesthetic gas, hashish, etc., are organic in like 
manner as their kindred qualities in all the organi- 
zations below him. Man can almost see, that with 
love as an attractive element, and anger as a projec- 
tile force of action, they may be modified into in- 
stinctive self-defence, the ferocity of the tigress, the 
instinct of the mother guarding her young, and all 
kindred forms depending on the number of instincts 
and general economies of the animate races, yet al- 
ways in some combination with an intelligential 
power, giving them their designate directions ; and 
how, by the addition of higher intelligential power 
in these combinations, the cunning of the fox, the 
nest-building of the birds, the bee, the beaver, will 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 125 

take their various forms of instinct ; and in their 
higher forms, with a conscious understanding, their 
activities may be moulded into determinate forms of 
use by man. With all these powers in their organic 
forms, gathered into a complexure of organization, 
and the human self, in its thus qualified indepen- 
dency, yet in connection and correlation with these, 
in different degrees or modified forms, the autopsic 
man crowns the summit of this creation, and is, in 
his allowed circle, the master of life. The complexity 
of the organisms, " a brain built up of all the types 
of brain," as Hugh Miller expresses it, in the very 
law of physical order, but in its own clearer, higher, 
more definite, intellectual, and moral necessity, re- 
quires the autopsic ruler of these various powers, 
and evolve and demonstrate the central personality 
of this moral ruler, — as in this and in all these, in 
syntactic system, they demonstrate the Autopsy of 
the Prime Ruler. It is intellectual and moral order. 
The Spirit of man is in the organic body of man. 
But observe the distinct subjective Identity of the 
spirit, of this autopsic ruler of the motions of the 
body, of the instincts in their natural uses, and as it 
moulds them to the aesthetic decencies and proprie- 
ties of life ; and also of the passions, emotions, and in- 
tellections, as it moulds them in the human pursuits, 
and in the moral culture of life. Observe it with its 
Intuition, grasping mathematical truth and geomet- 
rical science, and weighing all things, and measuring 
and " gauging " the heavens ; with its elaborative 
Ideation, which may waste or pervert its power in 

11* 



126 DEUS-SEMPER. 

fantasies, superstitions, or follies, or exercise it in 
the severer and more practical combinations of the 
Imagination, or in shaping, from the actual facts and 
forms of nature, the transcendental ideas of the Crea- 
tive Mind (nihil est in intellectu quod prius non fuerit 
in sensu), and in its retorsive, moral self-conscious- 
ness. The reverse side of the same process, gives the 
objective position, as over from this Spirit — this Self- 
Consciousness, yet with correlations from all these 
into it— of the organized body, the ganglionic parts, 
the organic facts and forms of the instincts, and the 
further objectivity over from this Spirit, of the va- 
rious forms of passions, emotions, and intellections, 
as they appear in individual and typic forms of brain 
in their connections with their respective Sensory 
Ganglia, and as these manifest in manias, fanati- 
cisms, and hallucinations, and as they are moulded 
by this Self into new forms of fancies, imaginations, 
or orderly systems for intelligent or practical use. 
The ultroneous, autopsic, and self-conscious Spirit 
stands forth manifest — confest. 

But remember that, within certain limits, each 
person (as in all these planes of causes) is but an in- 
strument, a cog in the wheel, a link in the chain of 
causes and effects. This is essential to any order ; 
certainly to an order limiting human action in a 
moral dependence for unfoldment, and furnishing 
time, place, and vicissitude for instinctive, psychic, 
and intellective moral action. Beyond these limits 
of causal nature, so differing in each individual per- 
son, but within the limits of the moral system of the 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 127 

whole, is the sphere of the ultroneous self-conscious- 
ness, as it deals with, all the orders of nature, and 
aspires. 

It is necessary to affirm, with you, all this system 
of conservations and correlations of forces, to find 
that there is in man, body, soul, and spirit, to account 
for the phenomena presented, especially those of in- 
stinct — the psychic powers of man, as they work so 
distinctly and frequently independently in these 
manias, hallucinations, etc., and to account for the 
effects of the medicinal agents; so palpable to con- 
stant observation. If not, they have the direct and 
immediate effect of acting physically on the spirit as 
spirit, or there is no spirit, and the effect is only on 
an organism. In a direct and immediate agency of 
this kind, it can only be affirmed that matter as a 
causative agency acts on some other modification of 
matter as mere matter, as the same agents will act 
on the brute organization, and so far as traceable 
produce corresponding results, so far as the organiza- 
tions are similar. But in man, constructed as he is 
with an organization to respond to the most delicate 
movements of the mind within, and vibrations of 
light and sound from without, it must, in the very 
nature of its offices, be so susceptively arranged, as in 
disease, over-stimulation by undue excitement of or- 
ganism from without, in narcotics, etc., or from the 
Self within, impressing it too long with the " one 
idea" or feeling, as in the monomanias, to prevent 
the proper manifestation of the self-powers in the 
Self, and that clear self-consciousness of its own in- 



128 DEUS-SEMPER. 

tegrity to the truefulness of this, his autopsic, veri- 
table Self, which can say : " It appeared good to the 
Holy Ghost, and to us" and that "the spirits of the 
prophets are subject to the prophets." This isolation 
and irresolvable unity of the Self-consciousness will 
account for the return and presidency of the con- 
scious Self in and over all the phenomena of the com- 
plex organization, and over the spontaneities, in- 
stincts, mesmerisms, and manticisms—^o familiar to 
the old Greek mind. So the fact not only remains, 
but is made more apparent, of distinct organisms, 
endowed with their special functionalizations and 
capable of independent action, and of being brought 
determinately into play and action by the Self, on 
the appropriate occasions, and of being ruled and 
moulded in the experience, discipline, and education 
of life, — yet which may become diseased or exacer- 
bated by various causes in life, so as to prevent the 
true mental manifestation. In the existence and 
super-eminency of this Central Personality, thus sep- 
arated from the other forms of existences, thus seg- 
regated in its own individuality, thus on the topmost 
summit of all organizations, thus self-consciously re- 
acting from its own retorsive Centrality, thus look- 
ing and reaching in higher aspirations to a life which 
the mere organizations of this state and condition of 
nature cannot satisfy or supply, thus in the posses- 
sion of Intuition and Ideation (as explained), and of 
moral reflectiveness, the native elementary powers 
of the Spirit are found — as above all these lower or- 
ganisms and organizations, — yet within the limits of 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 129 

the whole, and as in God and under God. The nor- 
mal state of the true man, in his noblest self-culture, 
is the supreme possession of himself by his proper 
Self, keeping all these instincts and psychic powers 
in that subordination and obedience which is the 
system of moral life for humanity, and unfolding 
through these to the divine order, thus instituted for 
man. Tribes and individuals differ in their tenden- 
cies to the beastly gratifications, without moral rule ; 
others toward fanaticisms, hallucinations, furors, 
and determinate casuistries — nay, Jesuitries, without 
moral rule ; and the ascent above them is only by at- 
taining a higher self-conscious system of life, in and 
under this moral system, of this portion of the uni- 
versal whole. 

It is Primal Unity in the Beginning ; it is Diver- 
sity — Differentiation in the first act of Creation ; it 
is Conservation and Correlation throughout. From 
the topmost summit of this order take off the Central 
Personality of Man and the Moral System, — the ne- 
cessity for any Moral System disappears, — and we are 
in the simple plane of Nature. Take off* the higher 
forms of organic life in animals, in the successional 
orders of their appearances, in this order, as demon- 
strated by Geology, and each step down is to a more 
crude, but certain and definite action of forces, as of 
mere forces in nature; the Sensitivity of the Ani- 
mate life fades and disappears into the Sensibility of 
Plants; this into the chemic Plasticities ; these into 
the Atoms ; these into the Prime Forces. Yet here, 
in the cumulation of all the facts and forces at work, 



130 DEUS-SEMPER. 

in the conservations and correlations of these respec- 
tive planes of existences and throughout the whole or- 
der, in the conservation and correlations of the whole 
system ending in Autopsic Man, in the moral Neces- 
sity of and for Moral System, is the Primordial Com- 
plement of the universe. At this point of Beginning, 
the power manifest in the whole of the order merges 
into the Omnipotence which appears in and gives 
forces, in its forms, to the whole ; the loves, these at- 
tractions of coherence in so many forms, merge into 
the Love which infecundates the whole ; and the in- 
telligence and intelligibility in and of the whole, into 
the Primal Omniscience. At the point of Omniscience 
it will be intelligibly seen, that all intellective capaci- 
ties, powers, functions, faculties of perception, cogni- 
tion, conceiving, imagining, judging, understanding, 
reasoning, intuitating, ideating — all powers and pro- 
cesses of intellectualizing, as named or exercised in 
any works of Mental Science, are lost, are resolved, as 
it were, into the comprehending Omniscience. They 
are all subordinate means of one knowing, and so far, 
of the manifestation of the Norm Power of the All- 
knowing. The distinctions of understanding, reason, 
intellect, wisdom, knowledge, intelligence, prudence, 
intelligential instinct, embracing all terms of know- 
ing, in faculty or power, and in all languages, are 
absorbed and lost in the uni vocal term and simple 
fact — Omniscience — and as the root-cause and factor 
of all these. And the terms of Force, might, power, 
potentiality, potency, objectify ing-power, action, ac- 
tuation, doing, making — Creation, fall into another 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 131 

univoeal term and fact — Omnipotence. So the terms 
temptation, solicitation, wish, desire, hope, gratifi- 
cation, fear (we only fear for what we love — or who 
we love, lest we offend), fall into another category, 
and are inconceivable without a base in Love. Any 
power, faculty, capacity, function for gaining knowl- 
edge, or for exercising any forces wisely and well, or 
in any degree intellectively or intelligentially, are but 
fragmentary representatives of the all-comprehend- 
ing omniscience. As all creative force is referable to 
the objective-facient force of the Deity, by which he 
immanenced nature and life over into objective posi- 
tion from himself, and vitalized it with activities, so 
is all force of this kind in nature and life but deriv- 
ative from his persistent omnipotence. So Love, in 
whatever forms it may be organized into created ex- 
istences, must flow, thus does flow from one origin 
of Divine Love. So the Omniscient cognition is the 
origin of all intelligibility and intelligences, in what- 
ever form of organization, or in whatever form of 
limitation in self-consciousness. ... It is objected 
that God does not think ; if he thinks now, there- 
fore, he has a thought now, which, theretofore, he 
did not have. Be it so. As Omniscient, yet as Crea- 
tive, the symbols of his creation must appear in order 
in space, and in succession in time, and this order and 
succession is the very fact which separates the finite 
and created from, and yet unites it to the Primal 
Being in God. 

Down in the infinitesmal atoms, the attraction, 
repulsion, and polarity of the monad, the atom, the 



132 DEUS-SEMPER. 

Forces of the universe are represented. In man, is 
the image and likeness of God. The former is the 
demonstration of Physical Science ; the latter is the 
demonstration of Mental and Physical Science, in 
their integrity, as a Science of the Whole. This lat- 
ter is no longer a mere dogma of Religion. It is the 
oldest expression of Self-Consciousness on record, or it 
is the first announcement of the moral fact, on which 
the whole moving order of history, and the building 
up of the institutions of social and political life are 
founded.* It is the Aspiration of man, found in your 
pre-historic evidences of man. It is the early, the con- 
tinuous, and continuing declaration of man, in all Jais 
modes of superstition and of worship, unfolding and 
becoming more definitely cognizable in the progress 
of the ages, that he is thus a spirit, and that God is 
a Spirit, to be worshipped in the truth of the Spirit. 
It is the demonstration of a method more conclusive 
and exhaustive than any which subserves Speculative 
Philosophy, in any forms of mere Rationalism, for it 

* " According to Berosus [one of the most ancient historians], 
the world when first created was in darkness, and consisted of a 
fluid mass, inhabited by monsters of the strangest forms. Over 
the whole dominated a female power, called Thallath or Sea. Then 
Belus, wishing to carry on the creative work, cleft Thallath in 
twain ; and of one half of her he made the earth, and of the other 
the heaven. Hereupon the monsters, who could not endure the air 
and the light, perished. Belus, upon this, seeing that the earth was 
desolate, yet teeming with productive power, cut off his own head, 
and mingling the blood which flowed forth with the dust of the ground, 
formed men, who were thus intelligent, as being partakers of the di- 
vine wisdom.' 11 — Kawlinson, His. Ev. y 66, and note 61. 



PERSONALITY OF GOD: INDIVIDUALITY OF MAN. 133 

has manifold verifications in Thought, and Love, and 
Actuation, and in their appositions and oppositions 
in the very core of the Self-Consciousness — in this 
Central Personality in man. It avoids the contra- 
dictories of the Speculative, and the incompleteness 
of the Materialistic processes. These elements are 
congruous and harmonious, and they give an infran- 
gible Moral System to the universe. Contradictories 
may yet be evolved in speculation, hut they cannot 
disturb the actual, the practical fact of the necessity, 
coherence, and order of these Primal Causations, 
these Trine Hypostases in the Beginning, forming 
and ruling the chaos, deploying their system in the 
geologic eras, and unfolding the knowledge and love 
uprising through humanity in the historic ages, and 
which Man, from his point on the summit, is to 
mould — shall mould into the beneficence of a Moral 
System, for his own humanity in God. 

Jubilate Deo. 

O be joyful in the Lord, all ye lands; serve the Lord with glad- 
ness, and come before his presence with a song. 

Be ye sure that the Lord he is God ; it is he that hath made us, 
and not we ourselves ; we are his people, and the sheep of his pas- 
ture. 

O go your way into his gates with thanksgiving, and into his 
courts with praise ; be thankful unto him, and speak good of his 

NAME. 

For the Lord is gracious, his mercy is everlasting ; and his truth 
endureth from generation to generation. 

12 



134 DEUS-SEMPER. 



THE COSMOGONY: THE CRUCIFIXION'. 

"I shall not go to seek inspirations, but to confirm myself in 
those already received. . . . What I see here, and what I have 
seen elsewhere, and what I know, and what I divine, is always the 
harmony and course of human destiny. ... I am dumb with aston- 
ishment, when I think of a history so often examined, so often dis- 
cussed, and yet, still entirely to be written. The true historian 
is then, in all the strength of the term, a prophet of the past. The 
gift of the prophecy and divination, is applicable, therefore, to the 
past, as well as the future. . . . Prophecy is Synthesis." 

Ballanche. 

Bufus. "Well, this gives you a Religion of Nature, 
but will not reconcile the dogmas of Theology, espe- 
cially as they are based on the somewhat obsolete cos- 
mogony of Genesis, the Hebrew chronology, and the 
mythical or mystical life of Jesus. 

Ceri?ius. A true Religion of Nature in its entire ful- 
ness, must be consistent, co-ordinate with the truth in 
God. With the dogmas of theology I have nothing 
to do, as mere dogmas ; and these are without the 
pale of our proposed investigation, as are also any 
consideration of the subjects mentioned. Truth is 
the attribute of God ; dogma is the formula of man. 
The formulas of theology are multitudinous and com- 
plex ; they change and shift from time to time, in the 
rise of sectaries, and the mutations of sects, and no 
one, of all of them, presents a continuity of dogmatic 
doctrine, of uniformity of discipline, of harmony of 



THE COSMOGONY: THE CRUCIFIXION. 135 

temporal or ecclesiastic action, and their disintegra- 
tions, in the processions of history, are only the pre- 
parative assimilations for higher and more compre- 
hensive organization. They are generally true, in 
some sense which may be fairly applied to them ; none 
of them can be so defined as to be free from objection, 
as containing too much, or as not containing enough. 
You cannot seize the Universal Life and crystallize 
it into a formula — a dogma, any more than you can 
tell what Cause is, or what is Force, or how Thought 
comes, or how it rules your own formation of Posi- 
tive Science, or guides your conduct. 

We have been dealing chiefly, you wholly in intel- 
lectual processes, congealing or crystallizing thought 
into forms — formulas. The constant pursuit of this 
as Science or Theology, is the dry, hard desiccation 
of the life of thought into formulas, dogmas, formali- 
ties, ceremonies, forms. Thus, they bind as in fetters, 
until they are shattered and broken in piecemeal, by 
higher aspirations of life, seeking their fuller expres- 
sion and expansion of form, yet so, always including 
and preserving the primitive norm of life ; or in their 
dry theologic desiccation, destroying the vitality of 
the life they had at first embodied, they fall into des- 
uetude, then into contempt, and the whole moral life 
of the priesthood and the people, corrupt and fester 
in the rankness of their animal life, and in the unre- 
lieved selfishness of their human purposes. It is his- 
tory. 

The Inductive Science of Physics, as applied to na- 
ture, must, of very necessity, end in the formulas of 



136 DEUS-SEMPER. 

science, descriptive of the elements and operations 
of nature. This is their outward and necessarily ob- 
jective limitation. But the constant pursuit of these 
in the dry, hard light of science and fact in Physics, 
has its subjective influence on the mind, in limiting, 
hardening, and fossilizing it to mere intellectual pro- 
cesses and ends of action. But there is in life, another 
element to which you have referred, and to which you 
could not but refer, in a subject of this kind, with any 
knowledge of the history of Mind, or observation of 
life, and which you call Mysticism. You indicate it 
as the source of Mythes. So it is, and it is both. It 
is a persistent element of human life, appearing with 
humanity in all its conditions. It is therefore a real 
fact in life. It too escapes the crucible, the battery, 
and the eye-glass. Even the mental eye-glass cannot 
focalize it, and give it form, any more than you can 
say w^hat that life is, w T hich runs through all ani- 
mate nature, or that life in man is, which lifts up 
from infancy or degradation, to moral life and purity. 
Dealing with those intellectual questions which we, 
in some sort, have been reducing to forms, and whigh, 
by the very pursuits of our lives, so tend to limit 
our forms of speech to the old lines of thought, and 
modes of expression, I submit that our friend Glau- 
cus, here, the friend of humanity, should speak upon 
the subjects to which you have adverted, and which 
lie outside of the question from which we started. 
"We both know something of the outward life of the 
venerable man, and his generous stores of learning, 
and his experience in life. His genial and manly or- 



THE cosmogony: the crucifixion. 137 

ganization, and his position in life has made him seek 
the associations of the just, the gentle, and the wise, 
yet quietly turn from the acceptance of public honors, 
and his life has been spent in the pursuit of that 
learning which is free from prejudice, unfettered by 
scholastic forms, tolerant of differing views, patient 
with fanaticisms, not misled by enthusiasm seek- 
ing and clutching at novelties, and who has been 
matured by those saddening experiences of life, in 
the dispensations of Providence, or of your order 
of Nature, and by the malevolence of men, which, 
while it gave him a knowledge of much, if not all 
of that which is worst in the human heart, has not 
made him forget that there is a Virtue of Life to 
be sought, and which may "be measurably attained, 
even as we see in some human forms, and meet with 
it in the works of the "dead, but sceptred sovrans 
of thought." 

Glaacus. My younger, but not young friends, we 
must be guarded in our ascription or acceptance of 
Praise. When it is the offering of flattery, it degrades 
the giver ; when it is the incense of vanity or pride, 
it but increases the fatal quality of soul to which it 
ministers. When it is the reciprocation of pure minds, 
in the self-conscious dignity of personal Self-hood, it 
seems that this must be the consummation of that 
order which Rufus hopes to find in some equation of 
his Physical Forces, and which you, Cerinus, seek in 
the unfolded powers of the Self-Consciousness, com- 
mon to the Solidaric Humanity. It is surely that 
moral reciprocation which ever exists between the 

12* 



138 DEUS-SEMPER. 

good and the wise ; it is as surely that moral recipro- 
cation which Jesus so longed for, under the Common 
Father ; surely it is the final harmony in Nature, 
working to any " equilibration " of forces ; surely it 
is the self-consciousness of purified minds, reaching 
up through these correlated conflicts of Forces to 
the final harmonies in God. 

I have listened to your discussion with interest, 
but not without misgiving, lest that you, Rufus, 
should deal with, and become lost in prolix detail, or 
in unintelligible generalities, and in either event, the 
Physical Sciences would not receive that impress of 
unity and order essential to the operations of the 
whole, and so the system of nature be left in broken, 
sundered, and disjointedTragments, and without that 
coherence which you have shown to prevail through- 
out, and everywhere. This coherence you have found 
in your Conservation and Correlations of Forces — 
the fact and the thought absolutely essential to bind 
the universe together, in its unity of dependence and 
harmony of positive action. These are not thinkable 
— are verily unthinkable — without some element of 
efficient and persistent Causation, running through, 
binding all together, and moulding into the Correla- 
tions of nature and life. . . I distrusted, lest you, 
Cerinus, amidst the confusions, and exhaustions, and 
lifeless results of the Philosophic Metaphysics, and 
the distractions of Faiths, Psychologies, Phrenolo- 
gies, and all forms of Mental Science, should not be 
able to seize a cohering thought of system, and cur- 
rent of Moral Life, moving in and with these Forces 



THE COSMOGONY: THE CRUCIFIXION. 139 

to the work of Creation, and through the life of 
the complex whole, to its consummation in a moral 
order. 

There are four separate, distinct, and apparently 
unconnected facts, which are best put in relief with- 
out any connections to which they may belong, and 
so, they will be free from any preconceived prejudices 
of education or of system. 

a. Light is a complex or compound agent. It is 
composed of three different kinds of rays, of which 
you, Rufus or Rubrus, may represent the Red, Glau- 
cus the Blue, and Oerinus the Yellow. — Look more 
deeply in here and you will see more deeply. — I shall 
not here theorize or form any hypothesis, and pass 
over much that is somewhat clear to my own mind, 
but will state, in the language of the Chemist, the 
properties and some of the effects of Light. "The 
sunbeam is a line of forces through which the sun has 
a threefold control over terrestrial matter. It trans- 
mits an expansive energy which controls the magni- 
tude and the forms of bodies ; a luminous influence 
which impresses the nerve of the animal eye ; . and 
a chemical force w^hich governs affinity." Youmans, 
Qhern^ § 374. " Not only life, but all the grand phe- 
nomena of force with which we are familiar upon this 
planet, have their origin in the sun. His radiations 
govern the movements of terrestrial atoms, and in 
these the movements of masses take their rise. Should 
that body cease to give out emanations, the earth 
would speedily lose its heat, life would disappear, 
vapors condense, and liquids congeal. There would 



140 DEUS-SEMPER. 

still be tidal influence, due to the attraction of the 
dark masses of the sun and moon, but as the ocean 
would be solid, there could be only a slight move- 
ment in the atmosphere. There might also be vol- 
canic force, due to the earth's central heat, but this, 
too, has been held as subject to astronomic agency" 
" Were the sun to radiate heat alone, the earth would 
still remain dark, but the oceans would melt, and 
tides begin to lash the coasts. The atmosphere 
would be rarefied unequally as now ; storms would 
arise, and there would be the motion power of wind, 
etc." " If again we suppose the energy of solar radia- 
tion so exalted that light is emitted with heat, the 
higher phenomena of organization become possible. 
With the introduction of plant-germs, the vegetable 
world would be called into being by the vitalizing 
chemistry of the sun. The animal world — depend- 
ent on the vegetable — consuming its matter and its 
force, could then appear with all its multitudinous 
forms of power/' " The vegetable world, born of the 
atmosphere, consists of condensed gases. The animal 
world, derived from the vegetable, is also but solidi- 
fied air. So the food that we consume, the clothes 
that we wear, the houses in which we live, the fuel 
that warms us by the fireside — that transports us 
to distant places with lightning speed, and labors 
for us in a thousand ways, are all nothing but con- 
densed air. The sunbeam is the agent of condensa- 
tion, and thus the organic world presents itself as a 
vast magazine of solar force." "Thus is the earth 
warmed, illumined, magnetized, and vivified by the 



THE COSMOGONY: THE CRUCIFIXION. 141 

sun." "The earth arrests but the ^^o^oo.o^o °f 
the amount of force which the sun emits." Id., §§ 
1189, 1190, 1192, 1193, 1195, 1196. This rich and 
somewhat poetical picture discloses the conclusive 
fact that light is a complex organizing agency, neces- 
sary to all the organizations of the earth— -from the 
first to the last. 

b. In Genesis the Sun does not appear as a lumi- 
nous body until the fourth period (or olam) of crea- 
tion. 

c. Plants live on atoms, in virtue of sunlight. 
Animals can only live on plants and plant-eating ani- 
mals. Man could not subsist on the merely flesh- 
eating animals, as in the statement of this branch 
of science as already presented from Helmholz and 
Youmans. 

d. The last and now universally received analysis 
of the mental or psychological powers of man, have 
ended in what Sir William Hamilton calls the tri- 
chotomy of these Powers, namely, their dissection into 
three fundamental roots of Powers, — the Intellect — 
the Feelings — and his Conation — the Will in other 
writers — and, in all others, into the Intellectual, 
Moral, and Active powers of man. 

What is Christianity? What is Christianity? It is 
the image and likeness in Man to God as affirmed in 
the first chapter of Genesis, and which man in some 
form must unfold, by and in his own self-powers, in 
virtue of that Wisdom (affirmed throughout all the 
Bible, in multitudinous texts and a variety of forms, 
as the Word, the Logos, the Light which was with 



142 DEUS-SEMPER. 

God, which was God, and which lighteih every man 
that cometh into the world, JErat vera lux, quee illu- 
minat omnem hominem venientem in hunc mundum, of 
which all men are partakers) — and in virtue of that 
love in his central nature which can appreciate, be- 
come attracted to, devoted to, and so sanctified in 
and to the order of that Wisdom. Mind must an- 
swer to mind — both ways. Mind alone can under- 
stand this Mind — yet only in this fulness of life. All 
the external facts of nature, with all its diversifica- 
tions of kinds, converge into the central fact of this 
origin of matter from the Prime Forces ; all the cor- 
relations of this matter, in the wisdom of their adap- 
tations in and through all successions, and deployed 
in that line of continuous harmony to man in this 
quality of image and likeness, so that, at no point, can 
the line of wisdom be said to be broken, all converge 
back into the prime essential Wisdom. So with this 
Love running, thus visibly, through the whole. All 
are representative of the internal powers producing 
them, as from an ordinative and directive mind 
within, and they so combine in the whole of the facts, 
that Mind shines through the whole to this side of 
nature and life, and mind, on this side, responds to, 
and in a clear method, in the fulness and verifica- 
tions of its threefold powers, can intuscept the Mind 
on the other, the transcendental side. Therefore, 
man must in some mode of Thought and Feeling, 
aspiring Love, become a Hebrew — a monotheist, be- 
fore he can beoome a Christian. He must, in some 
way, reach this complemental conception of Person- 



THE cosmogony: the crucifixion. 143 

ality in God, and these powers of Mind in himself, 
in order to reach back and up to God. 

In all the orders of purely physical nature there is 
a community and reciprocity of action and quasi- 
independency of action. The chemic atoms have 
their own independent existences, yet they interact 
with each other. So, in the vegetal orders, each in- 
dividual and species has its own qualified independ- 
ence, yet reciprocates, in these, its newer forms of 
forces, with the chemic atoms below, and the ani- 
mal above. So, in the animal orders, there are their 
own independency, their organic correlations to each 
other, to all below and around — but here the recipro- 
cations become sensitive — sentient, vagrant, and am- 
bulatory, now fading, now increasing, now attract- 
ing in packs, herds, flocks, schools, now exacerbating 
in slaughters and blood. These reciprocations and 
repulsions begin and end in the circle, the circum- 
ference of the animal life. Man is in connection 
with all the lower, yet in a higher independence of 
action, and in a more comprehensive circle of an- 
tagonisms and reciprocations, yet with aspirations 
to higher reciprocation and action. If this element 
of Aspiration can be traced to any root-power, as an 
Efficient Force of Life in the Whole, then as it is 
seen in man, standing on this summit of creation, 
both in his order of time in the succession and in his 
higher form of organization, as all these forces of life 
converge in upon him to make him Man, then it will 
be found as that Power in the Beginning, running 
through the whole in these reciprocations and thus re- 



144 DEUS-SEMPER. 

ciprocating in the End. It is the Mysticism of Hu- 
manity, — here, obscured and beclouded in the organi- 
zation of man, and appearing in visions, hallucina- 
tions, fanaticisms, etc., — there, in other men, more 
clear, unclouded, and ecstatic. 

Here, Rufus, lend me your mental eye-glass to 
make an analysis which is necessary, and which we 
may find like many, perhaps like all of your own, in 
this, that one power may act in many different forms, 
yet preserve its own fundamental character. For 
instance, you find Repulsion, not from any single 
isolated fact, but from its uniformity of action in 
many, very many, forms of acting in nature. So 
you find attraction, and so polarity. Now let us go 
into the animal and human nature. You find anger, 
ferocity, combativeness, destructiveness, indignation, 
wrath — and always in their outward demonstrations 
of repelling, repulsive, projectile action running red in 
blood, or in its spontaneous tendency in this direction. 
The mental analysis is unmistakable. So far there is 
no thinking — no thought — though Thought may be 
connected with it, control it, shape it, give it direction 
and select its mode, means, time, and place of action. 
. . Again, observe your senses of gratifications, your 
loves — your affinities for this object or that, this per- 
son or that, this form of thought in creed, party, or 
purpose in life. You are attracted to the specific ob- 
jects of such gratifications. There is a clear sense of 
attractedness — self-affinitiveness — in your Conscious- 
ness or Self-consciousness, although in many of them 
you must act outwardly to obtain — in all of them 



THE COSMOGONY: THE CRUCIFIXION. 145 

you must act outwardly to obtain the outward object 
of gratification, or to actuate, actualize the love which 
thus inspires you. In many of these senses of grati- 
fication, the sense, the impulsive attraction is instinc- 
tive, spontaneous. In all of them, Thought is neces- 
sary to their prudent, reasonable, wise exertion and 
use. Yet they, in and of themselves, are not Thought 
— thinking. Repulsion and Attraction, as physical 
forces, uniformly act in right lines and in antagonism. 
But the forms of nature other than in right lines, are 
multifarious, designate, perpetual, or perpetuative. 
Try. You cannot get these forms without a third 
Force, using these two forces, thus constant in their 
presence in nature. This you call, or may call, the 
Polar, your polarizing, form-giving, shaping power 
for these multitudinous forms. These impulsions, 
repulsions of the passions come of themselves ; these 
attractions, solicitations, temptations come of them- 
selves ; in their native elements they are both spon- 
taneities. But how get form, how get limitation, how 
get direction, how get time, place, mode, and means 
for their controlled and systematic action ? By deter- 
minate reason, — by the normal intellective power. It 
is a force, then, the intrinsic nature of which, in one 
of its aspects, is to give form, and thence the multi- 
farious forms of nature and life. You, Cerinus, have 
found the precise equivalents in the human organiza- 
tion and in the Self-consciousness, in those Norms of 
Thought and in the Passions and Emotions. That 
which produces forms in nature and gives coherence 
to these powers is Polarity. That which produces 

13 



146 DEUS-SEMPER. • 

Thouglit and pictures in the brain, and coherence in 
lines and systems of life and action, is the intellective, 
self-conscious, normal power of Polarity. As you 
judge of the wisdom of this self-conscious, normal, 
andmorphic Power in yourself, so judge of the broader 
field of the Universe. ... [It may be that Science 
may demonstrate that the blue has much to do with 
the affinities of nature, and that polarity is connected 
with the yellow beams of light — yet Light is only an 
efficiency, an agency in nature.] 

The form-giving, regulative power of man is 
thought. Pure Thought is always clear, unclouded, 
self-conscious. Love, aspiration, without thought, or 
with thought obscured — uncoordinate — is vagrant, 
indefinite, indeterminate, unconditioned ; it is, in dif- 
ferent involutions in these organic frames, demented, 
fanatical, enthusiastic, ecstatic — Mystical. It is the 
Mystical element of life, that element of worship and 
love in his nature, which impels man, in the earlier 
stages of tribal improvement, to worship stocks, and 
stones, and crawling things (fetichism) ; which makes 
him deify the invisible, and, to him, unknown powers 
of nature (mythology), and thus from himself ascribe 
these human, anthropomorphic attributes to physical 
causations ; and which, in higher unfoldment of his 
intellective thought and purer aspiration, teaches him 
to find, in his own unfolded wisdom, and love, and 
power of actualizing these, the Prime Powers of the 
universe. The germ-principle in man (the autonomy), 
that wonderful centre of his life-forces, which was to 
infold, and, in its time and place on earth, unfold all 



THE cosmogony: the crucifixion. 147 

his various qualities, must needs have corresponded 
to the higher characteristics to be brought into ac- 
tion. The organization must be new, so far, which 
would exercise objective force in the feeble structure 
of man from a small portion of his brain in its mighty 
and overs way ing control of the ponderous and inor- 
ganic masses, and the organized force of ferocious 
beasts, the knowledge and control of the subtle and 
destructive poisons, and the mouldable uses of the 
chemic plasticities, — and all these from his intellec- 
tive power of thought, and for some love. So he 
possesses the calm and equable cognitions, those idea- 
tive Teachings ascending to heights which the poet's 
fancies never reached, those intuitions weighing plan- 
ets, measuring star-systems, and adjusting nebulae; 
and as he could unite his love and his reason into a 
rule of conduct, his comprehension of the morality 
suited for man in this planetary state of existence, 
and that higher grasping, through the mazes of vice, 
and evil, and sin, in which he is a part, for perfection 
of thoughtful system, in which he becomes conscious, 
in the very convergence of all these causes in upon 
his own self-consciousness, of order and truth and love 
in Deity himself, and he but reaches and repeats the 
twenty-sixth verse of first Genesis. As he unfolds, 
he catches, in the moral harmonies running through 
the whole*, the cumulative longing for the realization 
of that pure and exalted love which becomes apparent 
in so many beneficent forms in human history ; which 
was Plato's " Supreme Good," which Aristotle sought 
when he said, " the Principle of Reason is not Reason 



148 DEUS-SEMPER. 

but something better ;" which was the " Chief Good," 
" Summum bonwn" of M. Terentius Varro (born six- 
teen years B.C., who selected two hundred and eighty- 
eight different opinions about the matter) ; which in 
Plotinus was the " Ecstasy ;" which in Algazzali, the 
eminent Arabian's love of Truth, was " Soufism ;" 
which in the Papal writers is " The Beatific Vision ;" 
which in Protestantism is the " Grace of God in the 
New Birth ;" which in all depurated and holy natures, 
when they search and dimly philosophize the Inscru- 
table, and reach those grounds and dizzy heights 
where reason, rationalism, fails further to compre- 
hend God, but Love, standing firmly on the ground 
of its own actual subsistence, which it feels in itself 
and above, reaches out its hand further towards God 
in a confidence which the crowd of triflers below 
term "Mysticism." It is that which, in all thought 
for a System of the Universe, and strivings after the 
Unattainable, and struggles to attain the Perfect, 
still impels to seek and to do, because he can yet love 
more than he can think or achieve. The organiza- 
tion which would manifest all these, and grow, and 
strengthen, and mould, and change under their influ- 
ences, must be higher, more varied, purer, and nobler, 
and be set in a mouldable organization ; even if the 
smile upon his lips looks like a crushing sadness for 
the degradation and the sorrows of man. Love, then, 
if it is the Purifier, is, in all these organic exacerba- 
tions and perversions, the Degrader and Destroyer 
in the natural and historical conflicts which they pro- 
duce. 



THE COSMOGONY: THE CRUCIFIXION. 149 

What, then, is Wisdom ? Grasp its profound mean- 
ing. It is not knowledge, it is not love, it is not 
power in and of themselves. It is not Common Sense, 
which characterizes men in the differences of human 
life simply in practical affairs. A man may have 
large Understanding, and be great in the manage- 
ment of human affairs, and not be wise. There is the 
great artist, mathematician, engineer; the bloody 
captain and the Jesuitical casuist may be great, and 
may want, and do most uniformly want, wisdom. 
How gather the Wisdom as contradistinguished from 
knowledge and the judgment in the Understanding? 
By going into the Spiritual, the universal life, which 
formed and pervades the whole, and poured out his 
wisdom in all things, assigned to the parts their special 
departments, and bound all into a coherence of moral 
life, in which physical cause and effect are the subor- 
dinate means for the exercise and unfoldment of an 
historically progressive order. It is so in the onward 
movement of the geologic successions, it is so in the 
historical order, and it pervades all the teachings and 
aspirations of man. It is a glory and an awe. 

In the rigid analysis instituted, a form-giving and 
directive power has been found as a necessary constit- 
uent of mind; so the projectile, actuative power; so 
the attractive, associative ; and in this and these, the 
aspiring nature of man. This is in the demonstra- 
tion of science. It is declared on authority, that is, 
not by any scientific analysis, or processes of reason- 
ing, that man was made in the image and likeness 
of God ; it is declared, " the Lord possessed me in the 

13* 



150 DEUS-SEMPER. 

beginning of his ways," and " I lead in the way of 
righteousness, in the midst of the paths of judgment, 
that I may cause those that love me to inherit sub- 
stance." Prov. 8 : 20-36 : it is declared " that Wisdom 
came out of the mouth of the Most High, and covered 
the earth as a cloud, and in every people hath got 
a possession, and hath built an everlasting founda- 
tion ;" and it is declared, that " in the beginning was 
the word [the creative logos, ' by which all things that 
are made were made,' the intellective hypostasis], the 
true light which lighteth every man that cometh into 
the world ;" that " the spirit searcheth all things, even 
the deep things of God;" and that "man knoweth 
the things of .man, save by the spirit of man, that is 
in him ; " and it is declared by Justin Martyr, Apol- 
ogy, § 61, that " Christ was the first-begotten of God, 
being the Word or Reason, of which all men are par- 
takers ;" not as an abstraction, not as causeless power, 
which so could produce no effects, but in consubstan- 
tiality of powers. This is that Reason, that intellec- 
tive power and light, which was the demiurgus of 
Numenius, the God in Marcus Aurelius, the good dae- 
mon of Socrates, the familiar of Plutarch, " addressing 
the reason of those, who, like Socrates, keep the rea- 
son pure." This brings clearly up to view the double 
consciousness as observed in Plato, Goethe, and Schle- 
gel, and as observable in all self-conscious men, and 
those attaining to it. It is " she [Wisdom who] will 
walk with him by crooked ways, and bring fear and 
dread upon him, and torment him with her discipline, 
until she may trust his soul, and try him by her laws. 



THE cosmogony: the crucifixion. 151 

Then will she return the straight way unto him, and 
comfort him, and show him her secrets." Ecc'us 4. 
As the Self is freed from the congenital or exacerbated 
conditions of the visceral or cerebral organizations, 
and has self-determinately ruled them into some order 
and system of moral life, the Reason predominates, 
and the results are Wisdom, for the love and the in- 
tellectivity are in moral union. In a certain histori- 
cal condition, it was the prophetes of the Greek life ; 
in the lower hallucinations, hysterias, convulsions, 
Bacchantic furors, Trophonian visions, religious vis- 
ions, and insanities, it is the mantis, the demonized 
of the Greeks. These all correspond, with great de- 
cisiveness, with the double consciousness of Paul, 
as described by him, in seventh and eighth Romans, 
wherein he speaks of " the law of God, after the inward 
man," and " the law in my members warring against 
the law in my mind." This inward man, my mind, 
is that Reason of which "all men are partakers," 
which was "in the beginning, and which lighteth 
every man that cometh into the world." It searches 
the deep things of God — dianoia ; it turns its face to 
heaven, and ascends — metanoia. With all the powers 
turned dovm to the gratifications in the animalistic 
and human life, the Self intended to the incitements 
which flow in upon him, from the animalistic and 
human organisms, and all the powers exercised re- 
spondently for these gratifications, man is but an ani- 
mal or man; as these higher unfoldings come, and 
the Mind is turned upward, the life ascends. What 
that is, must be lived to be known. What this higher 



152 DEUS-SEMPER. 

Wisdom is, Cudworth says, " words and syllables, 
which are but dead things, cannot possibly convey 
the living notions to us. The secret mysteries cannot 
be written or spoken ; language and expressions can- 
not [fully] reach them ; neither can they be truly un- 
derstood, except the soul itself be kindled within, and 
awakened into the life of them. The painter that 
would draw a rose, though he may flourish some like- 
ness of them in figure and color, yet he never can 
paint the scent, and the fragrancy ; or if he would 
draw a flame, he cannot put a constant heat into his 
colors ; he cannot make his pencil drop a sound. Nei- 
ther are we able to inclose in words and letters the 
life, soul, and essence of spiritual truth, and as it were 
incorporate it in them," no, no more, Rufus, than you 
can grasp the vitality of Life which you so well know 
in its manifold effects. Yet there is a clue of thought, 
and a guiding of life to it. 

Prehistoric man ! ? Chronology has no relation to 
Truth, except as to order of deployment in time and 
space. Truth is truth, without regard to time or 
place ; but this belongs to Omniscience alone. But 
the life of truth as it evolves in that of an individual, 
a tribe, or humanity, has its times and places of evo- 
lution, and becomes in a sense, a concrete part of life. 
Progress, in its very term, is successional, — the blos- 
som to the twig, this to the limb, this to the trunk, 
this to the root, this to the germ, this to the specific 
combination of forces which prepared and endowed 
the germ, and this to the precedent atomic prepa- 
rations ; and what preparations from the thallogen 



THE COSMOGONY: THE CRUCIFIXION. 153 

to the apple and the pear; what successions in the 
homotypes of geology, to the hand, and foot, and 
heart, and brain of man ! Prehistoric man ! The 
oldest and highest form of orderly history bursts open 
in full afflatus, with a spontaneous and ecstatic mani- 
festation of these mental powers in man, rising clear 
above those purblind processes, by which all other 
peoples of the earth, slowly, painfully, and toilsomely, 
through terrible vicissitudes, moved on from their in- 
volution, in the mazes of nature and their own self- 
consciousness, in a moral element of life. The Is- 
raelite, on the one hand, comparatively stationary in 
one place and unprolific in numbers, and on the other, 
the Japhetic or Aryan race, moving in prolific masses 
from West Central Asia, through India, Egypt, Sy- 
ria, and Armenia, to Greece and Rome, and through 
the forests of Europe to England and Holland, em- 
body the unchronologic and chronologic movements 
of these races. The first opens out to history with the 
ecstatic anthem of Creation ; the second, after long 
ages, reaches, in some sort, the demonstration of its 
propriety and moral necessity, and the appreciation 
of its richness and grandeur. The Japhetic race un- 
folds, through tribulations and vicissitudes ; the Is- 
raelite conserves, in his oppressions and sorrows. Both 
were imperfect, as organizing elements, for the full 
culture of humanity. Hence the moral necessity for 
the parallelism of their synchronic histories. Their 
union and combination have made our history. In 
the geologic structure of the earth, and in the actua- 
tive, sensitive, and intellective causes, that union and 



154 DEUS-SEMPER. 

combination have been made, *and now with other 
elements of humanity, are poured in upon America, 
in those proportions which will give full activity to 
all the powers so far deployed, to rule them into con- 
cordant harmonies, in the new order of society. 

When the Japhetic races were in early forms of . 
their polytheism, the Israelite was in the full posses- 
sion of his exalted ecstasy. This is the fact of the 
records, let one be glossed and stripped of its absurdi- 
ties and abominations of human sacrifices and relig- 
ious prostitutions, and made as little offensive to the 
moral judgment of these times as the subsequent in- 
genuity and ability of man can achieve, and the other 
be disrobed, made naked and depressed by the hu- 
man infirmities which accompany, and, of necessity, 
mingle with it, — through which it had to break, 
with which it had to deal. The Hebrew and the 
Aryan race are both represented in their art, litera- 
ture, and institutions. It is the law of mind to pass 
over into overt manifestation, as in the formation of 
language, and habilitate the inner life in manifold 
external forms ; and all these constitute the history 
of the inner and manifesting powers. God, himself, 
created. But there is compensation in all nature and 
life ; and wouldst thou take this old Jewish ecstasy 
as thy heritage, and maintain it as this wretched 
and oppressed race has done, before and since Jesus, 
through all the trials and vicissitudes of that long 
terrible life, — or wouldst thou take the Japhetic in- 
volution, and unfold ? Nay, thou wouldst take the 
latter as consonant to that nature which is implanted 



THE COSMOGONY: THE CRUCIFIXION. 155 

in thy race, which is sensitive, sympathetic, intellect- 
ual, aggressive, and unstable, and finds its enjoyment 
in activity rather than endurance — in change rather 
than in persistence — in shifting expediencies rather 
than in standing still in the maintenance of truth, 
however exalted and ecstatic — in enlargement of pop- 
ulations, and the acquisitions and changes of conti- 
nents — in restlessness under laws, constitutions, and 
creeds — until the earth shall be encircled, the whole 
domain of knowledge conquered, and its enlarging 
susceptibilities, cumulating in the ages and moulded 
in the system which is at work in all, which man may 
aid and may not contravene, shall complement the 
brotherhood of man under the parentage of God. It 
is the very genius and grandeur of Melchi Zedek (the 
unknown Melchisedec), as interpreted by Jesus and 
committed to the activities of the race. This Ecstasy 
— the Mysticism of Life — must be alimented with 
the Reason. It is the simple sublimity of the moral 
unity of the race fulfilling a universal and systematic 
law of Love. This insatiate restlessness is Japhetic, 
and runs through all the thought and action of the 
race. " God shall enlarge Japheth," Gen. 9 : 27 ; and 
this implies, for it includes enlargement of sympa- 
thies and thought and action, and with large endow- 
ment of intellective functions, their combination and 
alimentation in a reciprocative system of the whole. 
It is the living vitality of this race, and is exempli- 
fied in all his thoughts and sympathies and deeds. 
It breathes in all his literature. It is the impulse to 
all his investigations in science. It is the Utility in 



156 DEUS-SEMPER. 

all his works of art. Aristotle said, " The Intellect 
is perfected, not by knowledge, but by activity." 
" The intellect commences in operation, and in opera- 
tion it ends." Aquinas. "Tantum scit homo, quan- 
tum operatur," Man only knows as he acts. Scotus. 
" If I held Truth captive in my hand, I should open 
my hand and let it fly, in order that I might again 
pursue and capture it." Malbranche. "Did the Al- 
mighty, holding in his right hand Truth, and in his 
left, Search after Truth, deign to tender me the one 
I might prefer, in all humility, but without hesita- 
tion, I should request, Search after Truth." Lessing. 
" Truth is the property of God, the pursuit of Truth 
is what belongs to man." Von Muller. And " there 
could be no tod of similar quotations," says Hamil- 
ton, Met., p. 9. 

Personality in man is finite wisdom, finite love, 
and finite power, in various forms of organic embodi- 
ment. God is absolute wisdom, perfect love, and in- 
finite power, and these, as infinite, perfect, and abso- 
lute in his personality, are essential to the fulness of 
any conception or ideation of God. The overt power 
of Deity to create — upon the directive, formative 
wisdom (multiformis sapientia Dei, St. Paul, in Ephe- 
sians) of his own essentially intelligent and norma- 
lative nature — for a love in his nature is not only 
conceivable upon the processes instituted, but is the 
moral necessity of thought, on the datum of crea- 
tion. It is the moral necessity of thought, that these 
should begin in involution, in envelopment, in man, 
and advance in unfoldment, whenever any clear idea- 



THE COSMOGONY: THE CRUCIFIXION. 157 

tion of the Almighty is attained, as working in a 
morally progressive order. It is free from intrinsic 
contradictory ; less is fragmentary, more is foolish- 
ness, and power, wisdom, and love are thus comple- 
mental ; and in man, in an eventual progress, in their 
finite diversifications, give the elements and the law 
of progress. 

In the facts and views evolved, God is found as 
the great Synthesis of all things — the Primal Involu- 
tion. Power is ; Wisdom is ; Love is; and the inter- 
action between spirit and matter, as it resolves back 
from matter into the unity of <k>d, must find this 
central Synthesis. Sensibility runs through all na- 
ture, in all worlds, in endless activities ; Sensitivity is 
the base of all animate life, and is the foundational 
element of all reciprocation among them in the dif- 
ferent species, and between classes and species, and 
between the orders and planes of sensitive life. Form 
begins with the first atoms ; and Polarity here ap- 
pears ; and crystallization, in chemistry and miner- 
alogy, have no law, no force of guiding formation for 
their rich differences, without some such directive, 
redactive power. It becomes more open in the gem- 
miparousness of plants, and more definitively con- 
spicuous in the species and forms of animals. It is 
distinctive in the forms and sub-intelligence of in- 
stincts. In the growth of the plant, the powers in- 
woven into the germ are limited to the production 
of the plant and the preparation of its seed ; in the 
growth of the animal, the powers inwoven in the 
germ are not limited to the production of the animal 

14 



158 DEUS-SEMPER. 

simply and the perpetuation of species, but are so 
further endowed, that in the organic instincts of the 
animal they go over into further action in life, as 
nest-building, song, etc. This sensitivity is conscious 
in animals. Man is retorsive, self-consciously self- 
recognitive, and autopsic — and he is a self-conscious 
Form-Giver. It accompanies the history of man, in 
his history, and evolves in manifold forms and per- 
sonal designs through all his tribal and historical 
changes and vicissitudes, in works of art, science, and 
active and literary manifestations, from the flint im- 
plements of the earliest traces of man to the temple 
of Ellora or Elephanta, thence to the cabin on the 
prairie. 

The two prominent races appear in history, in their 
respective differences of mental characteristics. The 
Hebrew mind bursts out into an ecstatic anthem to 
a Personal God. It is a Mind declaring the presence 
of one sole, absolute, creative, personal power, order- 
ing and governing the world, and commanding his 
worship, in that form of Fear, which always provides 
for the Love of and in the Father. There is no Myth 
here. . . The other, always, everywhere, makes his 
appearance in Mythes, in dreadful and debasing rites 
of worship — and only in the slow evolutions of ages, 
in dim reachings of aspiration, and in tedious, uncer- 
tain, and scarcely appreciable processes of reasoning, 
and this in but few of the noblest of them, affirm- 
ing a Supreme Intelligence. In both, the systems of 
morality correspond to the God which each acknowl- 
edges. In both, there are the same elements of hu- 



THE cosmogony: the crucifixion. 159 

manity, the same instincts, passions, emotions, and 
psychic powers, yet, evidently, under modifications 
peculiar to each. There were, yet are differences of 
susceptibilities and powers in these races to produce 
their respective manifestations. Both were suscep- 
tible to all the influences of nature, which so con- 
stantly and universally act upon man. In his lower 
nature, man is animalistic and herds with animals, or 
w r ith each other after the manner of animals ; higher 
up, they influence each other in and by those quali- 
ties which they possess in common, as men. If 
Rufus chooses so to say, they reciprocate in the cor- 
relations of these their human forces — but they are 
human forces. The powers which we have found in 
the highest nature of man, in his moral self-con- 
sciousness, may be, must be admitted to be identical 
in both, yet with different fulnesses in each, of the 
powers from which they are so respectively organized. 
As man stands in higher correlations, he has higher 
correlations. In his lower correlations, he is in the 
lower correlations of nature and life. As he ascends, 
he goes up to higher correlations, and in his highest 
he thus finds that he has " Norms of Thought — sub- 
lime, beautiful, solemn — withal the sense of Aspira- 
tion — possibly of Inspiration" — as in this solemn 
height he may be in correlation with the Universal 
Life, in that form in which it must be so far different 
from any of his lower forms, as he finds these planes 
of life below, different from each other. It is, it 
must be either this sublime, beautiful, solemn power, 
impressed, in some way, in this specific organization, 



160 DEUS-SEMPER. 

or this power in higher correlations with the Supra- 
Sensible. So, it is Inspiration— Impressment. 

In the Beginning God created, and he is the End 
in the end. Starting with this clear and strong irn- 
pressment, the creation of the earth and all the op- 
erations of nature and life were but subordinate and 
subsidiary means, in the mind of the Author of the 
first chapter of Genesis, for bringing out and setting 
forth this ruling and dominant conviction. It is the 
guiding power and purpose from Genesis to Revela- 
tions. An analysis of nature, a science of Physics, 
in one sense, would have been impossible to such a 
mind, or such a tribal mind in an early stage of de- 
ployment, as their subsequent history shows it was 
not their characteristic in any stage. It would have 
destroyed or prevented the very ecstasy which was 
essential to its own manifestation and preservation. 
Therefore, in the whole movement of this race, there 
is no physical science worthy of such name. There 
is no purpose to eliminate or teach it. No fact of 
nature is presented, except as it is subordinate and 
in that form in which it is subsidiary to the great 
ruling element of the impressment. It rules through- 
out and everywhere, in every department of mind 
which contributed to make this fulness of the Hebrew 
movement. Then do not look for analysis, for Sci- 
ence, in that order of mind and in its history, which 
in its essential nature and in its allotted destiny is 
so purely ecstatic. Nor be surprised that the rigid 
organization which accompanied it should have hard- 
ened under its conservative forms into formal cere- 



the cosmogony: the crucifixion. 161 

monies and dogmatic doctrines. It belongs to the 
Japhetic mind to aliment the Ecstasy in the fulness 
of Scientific, or if you, Cerinus, please, speculative 
investigations. 

The movement-power as so impressed on the higher 
Hebrew mind was the Omnipresence of God. Start- 
ing with this clear and strong suffusion upon the 
mind, this exaltation of the idea of the Personality 
of God, it was necessary for his moral system to show 
the relation of God to man, simply in its moral as- 
pect. God must therefore be not only the Maker of 
man, but the Creator of the world on which man 
lived and acted. Man was in the presence of the 
powers of nature, and in all things subjected to their 
influences ; and the native tendencies of all minds was 
to the various deifications of these powers of nature. 
Nature then was of no value, except as it contributed 
to that Thought and Feeling which made God the 
centre of the whole. Starting with this great con- 
ception of God, the first chapter of Genesis is cer- 
tainly freed from the wild and fantastic details of 
the cosmogonies of all other early productions of the 
human mind. The facts and order of the creation 
are cognate to this high conception of Personality, 
and no other conception could have produced such a 
sublime and solemn ecstasy in any form of mental 
creation, while in all other peoples their cosmogonies 
are neither in harmony with any worthy conception 
of a God, or any laws of physical nature. The lead- 
ing conception is God. It is clear, definite, and fills 
in every quality, the highest ideation which the hu- 

14* 



162 DEUS-SEMPER. 

man mind can form of a Personal God as the Creator 
of the worlds, and the Father of the races of men. 
The world as the theatre of man, and man as the 
child of God, are in this record. Physical science is 
not in it. It is not anywhere in the great record of 
this branch of the human movement. It may be 
then fairly put, that it was this grand impressment 
of the Personality of God which ruled the concep- 
tion for the physical creation, and makes Genesis the 
exception to all the cosmogonies of the earth — the 
conception which to-day gives centrality and unity 
to all Sciences and systems of Morals, and which, in 
all the divergencies and distractions of human pur- 
suits, in practical life and scientific investigations, 
comes around with its circumference to hedge in and 
bind them into unitary system. Affirm God, the 
world, and man, with any conception of a moral sys- 
tem, however low, and the coherence of thought re- 
quires the affirmation of creation. Affirm a thought 
and feeling of moral life in the self-consciousness, 
and they necessitate God, the world in its plastic and 
mouldable order, and man, using all things on his 
moral ultroneousness. Hence all the cosmogonies as 
lying in the very elements of humanity. The Hebrew 
conception is pre-eminent, and this clearly in virtue 
of this impressment of the idea of the Supreme. 

Physical science is not only not taught, but as sci- 
ence must be considered as ignored, either by the vir- 
tual organization of this race, or by the dominant 
intensity of the ruling impression. The cosmogony 
of Genesis was not therefore a geological science, but 



the cosmogony: the crucifixion. 163 

a description of the processes of creation, so far as to 
give the idea of the Personal God in the work of his 
creation, and of the creation itself, as from time to 
time (plam) it assumed that form which was necessary 
to make it the habitation of man, and introduce him 
on its theatre, in the fulness of his correlations in 
nature, and furnishing him the means of his aspira- 
tions. It is the economic law of provisionary prepa- 
ration, supply, and dependence in moral order which 
is the keynote of the anthem of creation. 

Those who are troubled with the use of the word 
"days," or who are disposed to use it thoughtlessly 
in any view, would do well to read the Six Days of 
Creation, by Tayler Lewis, D.D. The writer of Gen- 
esis was not dealing with the geologic formative pro- 
cesses, but the formed conditions, and this economic 
order as presenting a divine wisdom and power, as 
the earth assumed that form and condition necessary 
for the habitation of man, thus brought into close 
relationship with God. Nor did he conceive God as 
so operating, in any formal, modal manner, as man 
works. The nearest he came to this, was in ascrib- 
ing to him the use of language, " He said," — Crea- 
tive power, impersonated in the highest intelligible 
and suggestive mode. 

In the Beginning, Elohim — the Almighty Forces — 
created the heavens and the earth. The first law of 
Physical Science is the production of atoms for all 
suns or stars and planets ; the first act of creation is 
the heavens and the earth. The one fits to the other. 

It is a law of physical science that there is no or- 



164 DEUS-SEMPER. 

ganization without Light. It is the Analysis of the 
Sunbeam that light is a complex, compounded agent. 
The simples which make a compound must precede 
the compound ; and God said, Let there be light, and 
light was in its essential elements for all subsequent 
organization, and could not be in organic suns and 
stars, which yet, on the very hypothesis of science, 
were not in existence except as atomic chaos. Yet 
the foundations for suns and stars were laid, and the 
creative movements were begun. The first olarn. 

The next step of creation must have been the fir- 
mament. This may be viewed in two aspects, either 
that the fluid condition of this chaos was separated 
into the solar and planetary masses, or that in this 
primitive condition that vast amount of water w T hich 
was necessary to all the subsequent crystallizations, 
to the hydrated limes, etc., etc., were by the heated 
fires of the more central parts maintained in its im- 
mense cloud-system. Science must have an immense 
firmament for the Neptunian or watery portion of 
its wide and deep formations of Sedimentary Rocks. 
This is the second olam. 

Dry land must appear before the Vegetal Kingdom, 
in any substantial form, could appear. In the rich, 
warm haze of this watery atmosphere, charged w T ith 
light, as science clearly indicates, the earth could 
.bring forth the vegetable life. It is so geologically ; 
it is so as a necessarily scientific step in these prep- 
arations. Geologically, it is the Age of Acrogens 
for the Coal-formations. It is the third olam. 

Scientifically the immense cloud-system of this 



THE cosmogony: the crucifixion. 165 

early world must have lasted through long succes- 
sions of these early formations before the actual or- 
ganic light of the sun could penetrate the dense, 
heavy haze — even if the sun was in full organization 
for thus distributing his beams. But as the sun is 
an organic body, occupying its central place in this 
system, with its specific forces of light in its organic 
form, and as light is decomposable in the scientific 
forms of analysis, and is constantly used and decom- 
posed in the growth and uses of vegetal and animal 
life, and as light in its elements was necessary to the 
primitive organizations, and as the organized planet 
Venus is self-luminous (has a slight photosphere), 
there is no ground to assert, there is no reason to 
infer that until this fourth olam, the Sun was any 
more organized than the world geologically was. 
Yet the elements of light were necessary to these 
primitive formations — and they were there, both by 
the declarations of the record and on the plainest 
deductions of Science. All the observations yet made 
of the sun show that his light is a complex agency, 
and in its orderly and scientific arrangement therefore 
required organization. The sun " appears to be in- 
vested with three envelopes or atmospheres, differing 
in their nature and densities. The one next to his 
body seems to be in a measure transparent, sustaining 
cloudy matter in its upper regions." " The second 
envelope is supposed to be the great reservoir of solar 
light and heat." [?] " The existence of a third or 
outer envelope, consisting of very attenuated matter, 
is insisted on by some astronomers, from peculiarities 



l66 DEUS-SEMPER. 

attending the sun when he is totally eclipsed. Thin 
cloudy matter was observed at and beyond his mar- 
gin, and columns of rose-colored light ascended from 
it to the height of forty or fifty thousand miles, and 
would then move off in a horizontal direction." The 
late experiments indicate that the solid body of the 
Sun is not the source of light. Davis, El. Astr.^ p. 
25, 26, 1868. Here is evidence of organization of 
Light, not in the body of the sun, but in his photo- 
spheres. The sun as a solid had its solidification and 
preparation from atoms, as this earth had, and there 
is no ground to infer, but every reason to conclude 
that his outer surroundings were not in their com- 
pleted state of organization until after a long period — 
olam — when the geology of the sun was in progress. 
It is therefore more reasonable to say it was in the 
fourth rather than the first olam that the organic 
light of the sun " divided the day from the night." 
In a formation from a primary atomic condition com- 
mon to the whole mass of our planetary system in 
one homogeneous body, or in any form of nebula, 
how get the latent elements of light in the primitive 
organizations of the planets, and this separated, seg- 
regated light of the Sun, unless by direct creation or 
the long processes of organization reaching through 
these previous and formative olams ? And this Light 
of the sun in a distinct organization from the body 
of the sun itself — and these from indeterminate, un- 
coordinated, and, in this or any sense, unconditioned 
Force or Forces ! 

After this fourth period or olam, with the organic 



THE cosmogony: the crucifixion. 167 

light of the Sun, and the more assimilable conditions 
of the atomic preparations, the order of nature was 
in that state to prepare the food in its just condition 
which is scientifically necessary for the higher animal 
life, and the great deep of waters, the prominent con- 
dition of the earth at that time, brought forth its 
immense stores of that form of animal life. The 
fowls of the air make their distinctive appearance in 
this order. The economic preparation of their vege- 
table food had preceded them — on the demonstration 
of Science must have preceded them — in richer con- 
ditions of assimilation as the orders reached greater 
perfections of organizations. 

All the preparations for the Plant-eating animals, 
and the animals which live on the plant-eating ani- 
mals, are provided for, and they appear in that form 
which heralds in the Coming Man. The earth had 
received that formed condition fitted for the higher 
orders of animal life, as they were subdued and modi- 
fied from the previous monster forms into the more 
conformable races of animals with which man had to 
deal, among which he appeared, and where he was 
to " be fruitful and multiply and replenish the earth 
and subdue it" and " have dominion over the fish of 
the sea, and over the fowls of the air, and over the 
cattle, and over all the earth, and over every creeping 
thing that creepeth upon the earth " — in virtue of 
the fact that he alone was " in the image and like- 
ness of God " — and it was so, is so geologically, his- 
torically, and scientifically. Genesis strikes the line, 
not of the geologic, but of the deeper law of the 



168 DEUS-SEMPER. 

economic order for the successions of creation. The 
atomic condition — the elements of light before or- 
ganic light — plants as preparative condition for ani- 
mal life in the waters and the air ; the successive 
preparations of different forms of plants for differ- 
ent forms of animal life in the successions, is but the 
diversified application of the one economic law, and 
its correspondent facts. The fair scientific inference 
that the organic light of the organized sun would 
not 1)e in its proper condition of organization at any 
earlier period — the light, the dry land, the vegetal 
life, the fish, the fowl, the animal, the man, are in 
the strict line of a law of previsory and pro visionary 
economy.* 

* Since this matter has gone to press, the New Theory of Life, 
by Prof. T. H. Huxley, of England, has been published in the New 
York World (newspaper, February 18th, 1869). It demonstrates 
still further the economic law of the Genesis. It seems to demon- 
strate two Protoplasms, as he calls his Physical Element of Life, — 
one for Plants, another for Animal Life. It clearly shows (if his 
theory is true), two distinct morphic and assimilating powers, 
moulding from an anterior conditioning, the element of life, — and 
that the Plant preceded the Animal. He says : " In the lowest or- 
ganism, all parts are competent to perform all functions, and one 
and the same portion of protoplasm may successively take on the 
function of feeding, moving, or reproducing apparatus. In the 
highest, on the contrary, a great number of parts combine to per- 
form each function, each part doing its allotted share of the work 
with great accuracy and efficiency, but being useless for any other 
purpose. On the other hand, notwithstanding all the fundamental 
resemblances which exist between the powers of the protoplasm in 
plants and in animals, they present a striking difference (to which I 
shall advert more at length presently), in the fact that plants can manu- 
facture fresh protoplasm out of mineral compounds, whereas animals 



THE COSMOGONY: THE CRUCIFIXION. 169 

Geologic Science ! Is it not then unwise to your- 
self to expect, and unjust to the unlearned to speak 

, t . . 

are obliged to procure it ready made, and hence, in the long run, de- 
pend upon plants. Upon what condition this difference in the powers 
of the two great divisions of the world of life depends, nothing is 
at present known. With such qualification as arises out of the last- 
mentioned fact, it may be truly said, that the acts of all living 
things are fundamentally one." 

He also says, " I propose to demonstrate to you, that notwith- 
standing these apparent difficulties, a threefold unity, namely, a 
unity of power or faculty, a unity of form, and a unity of substan- 
tial composition — does pervade the whole living world." He must 
find his unity of power as a self-determining unity for his various 
faculties of power, or a unity determined by something other ; he 
must find his unity of form in a self-determining power, for diver- 
sities of shapes, qualities, and functions, or as likewise determined 
by something other ; he must find his unity of composition in di- 
versities and varieties of all these, under some final determinate 
power for faculty, forms, functions, and substantial compositions 
in system, and a system of systems. 

Again, Mr. Huxley speaks of his Protoplasm in the singular, as 
if it were a homogeneous, identical, protoplasmic substance, yet as 
something which the Plant must first produce from the Mineral, 
for the subsequent use of the Animal. Here then is diversity, and 
necessarily, Differentiation. The Plant is interposed between the 
Mineral and Animal Kingdoms. Does the Mineral produce the 
Plant, and this the Animal ? The morphic and assimilating powers 
of the plants act on the mineral, and endow them with new forms 
and qualities, and prepare them for the uses of animal functions. 
The morphic and assimilating powers of animals act on both, and 
give new forms and qualities for their uses, and other economies 
in nature. Whence these new forms and new assimilating powers, 
thus to differentiate and multifold the vegetal and animal king- 
doms ? Differentiation exists in the variety of the chemic elements ; 
it appears as a specific preparation of plant- forms, and as antecedent 
to and foundational to animal lives. Again, is this Protoplasm a 
homogeneous substance ? Then , whence the diversities of the sixty- 

15 



170 DEUS-SE.MPER. 

of geologic science here as expecting rigid science? 
This is not an appeal to your favor ; it is a menace 

four chemic elements, and their forms and qualities, in this homoge- 
neous protoplasmic substance, — which he in words denies, and in 
facts admits ? Did his Protoplasm produce the sixty-four chemic 
elements? — then he starts with an identical homogeneous base, in 
and of matter, without any conceivable* method or means for differ- 
ences or differentiation for chemic elements, plant and animal 
forms, qualities, and all their other diversities. Or do the chemic 
elements produce (his) various protoplasms ? — then where is the 
unfoldment and progress in system, and always to higher progress 
and fuller system, and u that our volition counts for something as 
a condition of the course of events?" 

Again, Mr. Huxley argues to show that all motion is the result 
of contractility, in both vegetal and animal physiology. "When we 
project into action, there is the knowledge, and feel that we do so 
project into action, whether it is by contractility of the muscles or 
not, and actual projection takes place. So of intraction, drawing 
in, attraction. The determinate mental cause, as cause of projec- 
tility, precedes the act, and the act follows as effect ; as in cases of 
instinctive acts of this kind, the instinctive cause accompanies the 
act. If the actual fact of projection is produced through or by physi- 
cal contractility, still there is the previous knowledge and feel that 
the act intended to be done, and actually done, is a projectile act. 
Then the self-cause which determines to project, and does project, 
accomplishes its end by means of the antagonizing or opposite force 
of Mr. Huxley's contractility I The mental intent, the directive 
agency, is to projection ; the physical effect^ so, is contraction. They 
are therefore different, and are seen in this very difference. Thus 
out of his physical contractility, we reach back of it to the mental 
self-conscious projectility — and we find it. So we find Attraction, 
and so we find both in correlate connections with a self-conscious, 
directive, morphic power, whose "volition counts for something, 
as a condition of the course of events," and which in self-conscious- 
ness, uses, shapes, and moulds this protoplasm of life, yet as it takes 
it from the cup of death in physical gratifications, or in the aspi- 
ration of life, moulds it from Moral Principle. Even Mr. Huxley 



THE cosmogony: the crucifixion. 171 

to your Self-consciousness. Prehistoric Man ! Wher- 
ever man has appeared, in the faintest traces of his 
early existence, he adores and worships — it is, indeed, 
in the rudest forms of this sense of Aspiration. Yet 
there is the ecstatic exaltation of the Hebrew, with- 
out any antecedent history to account for it, on any 
theory of mere development ; and which can only be 
accounted for by specific organization, or more im- 
mediate cause. It fills the full measure of the human 
race, as the foundation for the knowledge of God, and 
for the incoming humanities which came out from it 
in a succeeding age, and which now are only legiti- 
mated and are being worked into practical life by the 
philosophic processes of the Aryan race, in his unfold- 
ment through his migrations to India, Egypt, Greece, 
Rome, Holland, England, America. There is a con- 
tinuity of this moral life, from its early dawn to this 
Christmas Eve. It does not belong to any processes 
of rationalistic development. It never reached higher 
than the first chapter of Genesis. It has become wider, 
deeper, and more diffusive, in the procession of the 
ages, until it is seen, as it may be seen, that in no just 
sense " can a man become a Christian, until he is first 
a Jew," reaching forth to that Personal God, who 
gave his Norms to the moral, as he gave them to the 
physical and animate orders of creation, and articu- 
lated across the great upheaval of the Ancient Civil- 
ization to these times, as across the convulsions of 

may see that Moral Forces may guide and mould his protoplastic, 
physical element of life, and not u paralyze the energies, and de- 
stroy the beauty of a life." — Post, p. 175 and n. 



172 DEUS -SEMPER. 

Geology. The physical and the moral orders are 
parallel lines from the same source of Being, the one 
addressing the Understanding, and the other the 
aspiring and the intusceptive Spirit. The historical 
ecstasy responds to the aspiring nature of man, and 
contributes to his moral needs and wants. If man is 
not true to this aspiring nature, in the culture of his 
nobler sympathies, as a child of the Personal Father, 
nothing but the rough ways and the schooling of 
the stern wilderness of existence, as it presents itself 
in the stationary and wretched conditions of Asia 
and Africa, will lead to the land of wisdom, and the 
safety of a sound morality reaching up to God. And 
in the absence of this ecstasy, and without the phil- 
osophic mind of the Aryan, they have not, in any 
just sense, deployed from their primitive conditions; 
and there is nothing in their histories from which 
it may be inferred that they are not ancestrally as 
pre-historic as the age of " Flints," or " Bronze," or 
"Iron." 

The paramount idea being the omnipresent Per- 
sonality of God and the moral dependence of man, 
the Genesis conforms precisely to the moral idea as 
it unfolds in the growth of all religious and philoso- 
phic mental and moral systems of science. It is not 
in intrinsic contradiction of the geologic processes ; 
it preserves all its verisimilitude, and in the physi- 
cal, economic, and moral aspects, contains elements 
of verification which have required all the processes 
of philosophy and science to vindicate and apply. 

Eecast the process. Given the germ, and given 



THE cosmogony: the crucifixion. 173 

the conditions of the vitality, the fruit results. But 
whence the Germ ? In the Norm ? Given the norm, 
the germ, the conditions of vitality, and the fruit is 
also given. .The fruit requires, is unthinkable with- 
out the conditions for the vitalizing growth. These 
conditions will not give the fruit without the germ. 
The germ requires the atoms. Here is a double-sided 
diversification ; diversity in the atoms, without any 
assignable law or power in themselves to rule and 
order themselves into atoms ; and on the other, into 
the designate, the manifold, and orderly correlated 
forms of the vegetal and animal kingdoms in their 
diversification. They all return back to this begin- 
ning-point in atoms. Is the moving power, here, 
Norm or nothing ? Ex nihilo nihil jit, From nothing, 
nothing. This is unthinkable as Causation. The 
Norm is thinkable, for it is your own Self-conscious- 
ness moving the prepared causations of nature and 
life which surround you, by your own determinated 
act, for your elected and determined purpose of grati- 
fication. 

44 'From nothing, nothing comes," is true, intel- 
lectually and mystically (love), as it is in physical 
causation. Nay, it is more so. As a simple fact of 
cognition, you know nature in its various modes 
of effects from causes. But when you think cause, 
and what it is, you cannot find the differentiation 
of causes in any principium, any principle, any sub- 
sistence of Beginning, without self-determination 
for the specific differentiations, and the unity and 
system of their coherences and harmonies of action ; 

15* 



174 DEUS-SEMPER. 

even to rule the repulsions so constantly tending to 
disorder ; even to rule the attractions so constantly 
tending to centralism in matter, in government, in 
society, in religion. You cannot find originative 
power, in any degree, in yourself, for motive-end, for 
mode, means, times and places of action, and their 
arrangement into order of action, without finding 
that normal power, in so many lines of order in 
mode, means, times and places of action, in the sys- 
tem of the universe, as it is written in the autograph 
record of geology, and in the wonderful scroll of his- 
tory. You cannot find these in geology and history 
without first finding Yourself, and these powers in 
ypurself ; and yet, paradoxical as it may seem, you 
find these only as you find them in nature and life, 
in geology and history, and, from these, in self-analy- 
sis. Norm, then, is essential to the preparation of 
atoms, these to the preparation of the chemic simples, 
these to the action of the germ, all to the vitalizing 
conditions, and all to the fruit, and all cohere in, by, 
and through their differentiations from the primor. 
dial Beginning. So in mental, moral life, as these 
forces of life are but richer complements of the life 
that is in the whole. 

Hufus. I do not see how you can get Matter from 
Mind? 

Cerinus. I do not see how you can get Mind from 
Matter ? 

Glaucus. If your Polarity, Rufus, is a Persistent 
Force, a power which can form and mould in these 
forces to finite diversifications of nature and life, 



THE COSMOGONY: THE CRUCIFIXION. 175 

and preserve the coherence of orderly correlations 
throughout the whole, you have the foundations of 
matter in this essential hypostatic power of Mind 
freed from all your own metaphysical subtleties, af- 
firming " all existence is existence through attri- 
butes" (Moleschott), and, in self-contradiction, af- 
firming an identity of Force from which " existence 
in its attributes " is derived, nor see, in this, the Self- 
existence (Existence per se, Fiirsichsein) which gave 
all things their designate correlating attributes.* If, 

* Not to break the succession of view by a refined analysis, 
perhaps too remote from the general line of thought of the ordi- 
nary reader, it may here be affirmed, that there is a subtle meta- 
physics of Materialism which is as difficult to apprehend and as 
wholly incomprehensible as the subtilities of Idealism. Mole- 
schott says: " All existence is existence through attributes." 
Now, can any but the initiated apprehend this, and can the initia- 
ted comprehend it ? Let us see. What makes the rose ? It is not 
its color, for roses are of very various colors, and color is an attri- 
bute of various other things; so of odor ; so of leaves, stems, etc.; 
and all these are from chemic elements common to a thousand 
other things. The Materialist and the Idealist, both so select cer- 
tain qualities, these attributes of things, which they have in some 
way come to know and to classify, that they both say this is a 
rose. But all these qualities, says the Materialist, and the Idealist 
does not gainsay him, are only attributes ; and, in like manner, 
"all existence is existence through attributes." Do you under- 
stand this? It is, take away the color, odor, the form of stem, 
petals, leaves, and what have you left of the rose? Simply noth- 
ing. Certainly no rose. There is nothing, to them, under all this 
which is the rose. So the tree, the horse, the man. Ail are re- 
solved into attributes, and these into nonentities. When the at- 
tributes are gone there is nothing left. Let us go a little deeper. 
The solemnity of this argument does not depend on these changes 
in the Secondary Causations, but in the inquiry for the Prime. Is 



176 DEUS -SEMPER. 

in your supreme Self-consciousness, Cerinus, there is 
a self-determining, subsisting, hypostatic essence of 

the Prime Causation but a circle or congeries of Attributes, which 
may be taken away, one by one, and when the last is gone, the 
Prime Causation is nil — nothing? If so, the Materialist is the ex- 
treme Idealist. For as the Idealist goes up to abstract Intelligence, 
and so, truly, cannot find any moving force, so the Materialist, by 
resolving his attributes into nonentities, reaches Nothing, as his 
beginning causation. He has no " morphic " power for moulding 
his " attributes" into distinguishable "existences." He simply 
has nothing from which to construct his attributes without a con- 
structor or constructing power. But he will abandon his meta- 
physics before he gets thus far. Now, in the very law of thought 
in which the Scientist affirms his attributes, through which exist- 
ence is manifested, he affirms the existence — subsistence through 
which the attributes do become or are existence. He is bound, on 
his own science, to affirm Kepulsion ; that is one attribute or posi- 
tive power ; so Attraction, so Polarity. He cannot abstract these 
from nature and leave any nature in his crucible and battery, and 
he cannot get rid of nature. The Idealist cannot abstract these 
from Mind, and have any loving, form-giving, executive, or crea- 
tive mind left in his mental analysis. From Kepulsion, Attrac- 
tion, and Polarity, as nude, dry, hard, physical forces of the Prime 
Causation, the Materialist cannot get self-consciousness in its tri- 
foldness and trichotomy, now as firmly determined in the analysis 
of the Mind as his three physical forces are by the analysis of Sci- 
ence. If the Materialist resorts to attributes for his concrete mat- 
ter, he must affirm subsisting entities for or underlying his Attri- 
butes, or he is the veriest Idealist that ever attempted to spin 
something from nothing without the crossings of the web and the 
woof, and without the form-giving, loom-weaving draperies of 
his nature. If he affirms subsisting entities for his attributes, or 
primary subsistences capable of producing secondary causes which 
he calls attributes, then, in either case, he is in the region of some 
underlying verity, from which he must get adaptations, correla- 
tions, and system for these attributes, for the chains of causes, 
and for the breaks and weldings of the chains — in and by the self- 



THE cosmogont: the crucifixion. 177 

Being, which can actuate itself to subordinate and 
limited agencies, you have Mind and the capabilities, 

conscious determinate act of man, on intent and motive breaking 
these chains and welding them into new and personal successions 
of cause and effect — and both, for his own powers of form-giving 
and systematizing his after-plan of this system of causes ; and for 
these, in the Beginning and through the successions in system, 
which he so follows in his own efforts to systematize by self-con- 
scious autopsic direction and regulation of his powers. 

Having gone thus far, it is not improper to go a little deeper. 
Donoso Cortes, the papal writer heretofore quoted, with his impos- 
ing and authoritative allocutions, says : " All things are in God in 
the profound manner in which effects are in causes." This is the 
fundamental doctrine of Spinoza: u That everything which is, is 
in itself, or in some other thing;" that is, there is no wholly in- 
dependent existence, except that primal Being, or Subsistence (nou- 
menon, in Philosophy ; God, in religious modes of expression), — 
from which all things are derived, "as effects from causes." In 
and from this he laid down seven Axioms : 

I. Everything which is, is in itself, or in some other thing. 

II. That which cannot be conceived through another (per aliud) 
must be conceived through itself (per se). 

III. From a given determinate cause the effect necessarily fol- 
lows ; and vice versd, if no determinate cause be given, no effect 
can follow. 

IY. The knowledge of the effect depends on the knowledge of 
the cause, and implies it. 

V. Things that have nothing in common with each other can- 
not be understood by means of each other, i. e., the conception of 
one does not involve the conception of the other. 

VI. A true idea must agree with its object (idea vera debet suo 
ideato convenire). 

VII. "Whatever can be clearly conceived as non-existent, does 
not, in its essence, involve existence. 

Here the self-consciousness is affirmed in its capacity to find or 
form ideas. It therefore cannot be conceived as non-existent, for 
in the affirmation and the conception that it may have (debet) true 



178 DEUS-SEMPER. 

the potentialities for Matter and all forms of Exist- 
ences. In a final definition of the Phenomenal, the 

ideas of objects, both the Subjective Self and the object are 
affirmed. II-VII. And these elements must, now, be common 
ground of reasoning to atheists, theists, and trinitarians. 

Man's idea, when true, must precisely agree with the object; 
God's object, factum, created thing, must agree with his idea. The 
one is objectively subjective; that is, it is the personal subjective 
idea in the man, but as he derived it, through himself, from the 
object; the other objectively subjective; that is, it was first idea, 
knowledge, omniscience in God, before it was made over into con- 
crete objective existence. The concurrence of the human idea to 
the divine is Truth ; in moral conduct it is moral life. Now these 
ideas and this conformity of life to moral truth do not result, "as 
effects are in causes," for there is the self-determination over these 
ideas, there is the debet, in their appositions and oppositions for 
uses in life and in system. That some men have more and others 
less is not the question, but the ought, the debet, is there. Does it 
exist at all? — then he may mould his subject-idea until it is in ac- 
cord with the objective truth (then, idea vera suo ideato convenit). 
It is the self-consciousness moulding itself to the true. This is the 
very ground of moral life. 

In the III, he says: " From a given determinate cause, the 
effect necessarily follows; and vice versa, if no determinate cause 
be given, no effect can follow." The error or difficulty here is, 
that the Self, already affirmed as a power which can conceive, II, 
which can have an idea which may agree with its object, VI, which 
can have or seek a knowledge of effects in cause, IV, cannot con- 
ceive effect as the result " of a given determinate cause," but only 
with two determinate causes, or a determinate cause acting on some 
other subsistence, fact, or other mode of cause. And determinate 
cause is necessary to produce determinate effects, and in the pri- 
mary creation the immanence of nature and life over into objec- 
tivity from God, must be something other than that il all things 
arc in God, in the profound manner in which effects are in causes," 
for this would run up into absolute cause in God, in the sense of 
the Necessitarian. Cortes did not so mean. Lewis is more clear 



THE COSMOGONY: THE CRUCIFIXION. 179 

Transcendentalist and the Materialist or Positivist 
must agree, however remotely the synthesis of the 

and reasonable, pp. 17, 23, 26. Cortes has borrowed the philosophy 
of his thought from Spinoza. Causes producing effects, in se, are 
the natura naturans ; the effects produced are the natura naturata. 
Man, in his self-consciousness, stands precisely between the two, 
in all inquiries concerning them. He is the copula to the actual 
syllogism of nature. He stands, in a sense, precisely between the 
true idea (the cause) and the true object, the effect. He can stand 
with his face out toward nature — the natura naturata — and learn 
and know much of nature in this outward aspect, and use it in 
manifold forms for his various animalistic and human uses. So 
long as he stands in this position (with his face outward), he can 
only know these outward forms and effects. Not only so, but these 
are darkened, distorted, and perverted by the shadows cast from 
himself, over these outward things, from these passions and de- 
sires in His organic nature. As he disrobes himself from these, 
and turns in to the hidden and secret causes, he finds causes and 
unites them to their outward effects. It is only through himself 
he finds the copula, but only and always as he unites that which is 
invisible with the visible or concrete knowable. It is thus he gets 
the natura naturans and the natura naturata. He, in his self-con- 
sciousness, is the copula, finding the fact and the idea of their co- 
herence and correlations. He traces nature back through all 
forms and changes to atomic conditions, starting, ever, from his 
own self-consciousness and in and from this, yet following the co- 
herence and system of nature, he finds, defines, appreciates, and 
actuates this, his so found system of nature. He finds these atoms 
in their differentiate forms and qualities ; certainly differentiate 
in their qualities, but he finds the atoms as the product of prime 
persistent Forces — if, in the language of Moleschott, without at- 
tributes (as he calls them), then without power of causation at all; 
if without wisdom, order, self-consciousness, then, in the language 
of Spinoza, there is nothing here in the Beginning, in the inter- 
vening series, nor in the Self-consciousness of man by which his 
idea may agree with its object, " for things that have nothing in 
common with each other cannot be understood by means of each 



180 DEUS-SEMPER. 

one may be conducted from the analysis of the other. 
They see the movement forces from opposite sides. 
The one, from above, synthesizes the movements, in- 
ducts his forces as from above ; the latter, from be- 
neath, analyzes, classifies, and generalizes his facts; 
but here refuses to induct the only adequate cause 
for Thought and Love and determinate actuation. 
In the finality of the processes the one claims sub- 
stantial, ontologic forces as above matter and physi- 
cal forces, preordering them, and from them intel- 
ligently moulding into organizations — without a 
method or means of mediation, but from his processes 

other," V, — there is no mediation between Mind and Matter, or 
between Mind and Mind through matter — no truth of idea in ac- 
cord with the true in object. This legitimates Spinoza's fourth 
proposition and makes it acceptable to all reflective minds, when 
it is so limited and interpreted, that u the knowledge of the effect 
depends on the knowledge of the causes and implies them," for 
then autopsic effects imply autopsic causes ; then there is an end 
to that which was imputed to him as atheism, and which, other- 
wise, is Pantheism. A knowledge of the effects is essential to a 
true knowledge of the cause or causes. For this, according to his 
fifth proposition, there must be a common ground from which all 
nature and life has arisen or come forth, or there is no mediation 
between Mind and Matter, no coherence in nature, no order for 
matter, no self-consciousness and morphic power for mind, no end 
of aspiration for man, working through his whole life, and actual- 
izing himself in aspiring deeds. The objective mind of man, thus 
standing in nature, cannot otherwise go back to the Subjective 
Mind in God. In this wise, there is Reciprocation from Man to 
God, and God reciprocates in arftl by the very order of his system. 
It is an order of unfoldment, committed to the autopsic self-con- 
sciousness of Humanity, yet working in and through the order of 
physical cause and effect and deployment in history, in an intel- 
lectual and moral progression of life. 



THE cosmogony: the crucifixion. 181 

can only reach ideal intangibilities ; the other, from 
beneath, gets persistence, conservation of forces, and 
their correlations. The former must find Moral 
Forces, which he calls Powers, as preceding the 
Physical Forces and differentiating them, without 
the positive powers for and in the Differentiations. 
The latter must find the Moral Forces as consequents 
— as effects merely of his material combinations, yet 
these too as causative, for they are at work on nature 
and in society ; or, in the primary and these ultimate 
differences, both be without a Mediation between 
Mind and Matter, between the Moral Powers exhib- 
iting in man, and the muscular and physical causes 
in nature, which man uses, misuses, and abuses on 
his sense of responsibility, or without it. The con- 
troversy comes to this point, and in this point must 
end — without a higher analysis and the last induc- 
tion. The one gets a system of laws — a Method for 
Mind and Matter, and their intercorrelations as the 
fore-plan of the Deity, and from this source, with- 
out difficulty, the moral powers in Humanity , which, 
logically, he dare not call Forces. It is Idealism. 
His insoluble problem has been the origin of Mat- 
ter. The other, seeking for the generalization of the 
movement-causes in matter, only constructs his par- 
tial, broken, and fragmentary after-plan, without any 
source of origin for Moral Forces, and without any 
mediation — any transit from Matter to or into Mind. 
He has no system of thought, no law for the unity 
of the whole, the diversifications of the parts, and 
the intelligible correlations of the whole. His in- 

16 



182 DEUS-SEMPER. 

soluble problem is Mind. The one has an intellect- 
ual and moral system, which, he cannot but accept ; 
the other has no intelligible system for Mind and 
Morals. 

Hvfus. I certainly see physical causes, as opium, 
hashish, gas, etc., operating upon and affecting what 
you call the mind, and disagreeably, and in instances, 
ruinously affecting the whole organization of your 
intellectual and moral agent. 

Cerinus. And I certainly see the Mind, from its 
side, agreeably, and in many instances, very definitely 
acting on the physical organization, and moulding it 
to a rich representation of the intellectual and moral 
powers within. . 

Glaucus. The facts are true both ways. Herein is 
the solemn fact, that in the omnipresence of Deific 
Forces in the universe, " the boundless uniform sen- 
sorium of Deity " is ever present to all the operations 
of nature and life. Your instances but show the 
creative distinctions between mind and matter, and 
the correlations subsisting throughout the whole ; 
while the self-consciousness of the mind, moulding 
the physical organization to types of intellectual and 
moral expression, shows its kinhood to that Mind 
which moulds and moves all things ; while your view, 
Rufus, shows only the mouldable influences of those 
reactions of physical causes which prevail in the 
lower planes of nature, and of which the physical 
body of man is but a part, and without which there 
could be no education for man, nor counters of his 
aspiration or his degradation, as between man and 



THE cosmogony: the crucifixion. 183 

man, to make observable the difference between 
Plrfsical Laws and Moral Life, and so promote the 
intellectual and moral activities of the race. A blow 
is struck with a club ; the solidity or tenacity in the 
club and its weight are physical forces (cohesion and 
gravitation) ; the applied force- is muscular power in 
the hand and arm. What was that force before it 
was so applied from the brain to the arm ? what was 
it before it was supplied to the brain itself, while the 
agent was determining whether to strike or not, with 
what to strike, where, and how hard ? — for all these 
were, or may have been determinately adjusted as 
between the impulsions of human passions, and emo- 
tions, and moral considerations. The same law and 
fact of self-cause applies in all the determinate acts of 
life — downward or upward. 

Cerinus. Your analysis and final conclusion, Glau- 
cus, then runs up into a seeming identity, which you, 
and all men of this order of thinking, call Spirit in 
God, and spirit in man, each exercising Moral Forces, 
which in the former may eventuate in and produce 
Physical Forces, and the latter, in the exercise of his 
Intellectual and Moral forces, may and does use these 
prepared physical forces, in so many forms, for so 
many uses — now, can you give any line of demarca- 
tion and separation between the two ? 

Glaucus. Only in those powers by which we learn 
and know, love and suffer, aspire and actuate in life. 
In this I find the self-consciousness of limitation and 
the self-consciousness of a progress from knowledge 
to Wisdom, and as this increases in life, I find the 



184: DEUS-SEMPER. 

self-consciousness becoming more sharp, definite, and 
standing out in fuller relief, as I escape from* the 
lower environment or correlations of the organic na- 
ture, and more definitively as an integral unit in the 
order of a universal and persistent life. As I go 
up to the Primal Source, I find Omniscience ; God 
knows ; as I go in myself, I find not knowing, not 
this positive knowledge — but power to know and 
to unfold this power in moral activities, and thus to 
reach back to the source of all Knowing, and Lov- 
ing, and Creating. God knows ; Man learns, in the 
native, essential qualities and exercise of these self- 
conscious powers in himself. 

In the beginning, Elohim — the Almighty Forces 
— created the heaven and the earth ; and the Spirit 
of God moved — brooded in the powers of vivification ;* 
and God said, Let there be light — let there be' a firma- 
ment — let the waters be gathered together — let there 
be lights — let the waters bring forth abundantly and 
fowl fly in the air — let the earth bring forth living 
creatures — then — then, in the fulness of those powers 
w T hich man was to embody and represent, God said, 
Let Us make man in our image after our likeness — 
and he breathed in his nostrils the breath of lives, 
nismath hayim — spirited in him the spirit of lives.\ 
All the deific powers are here in representation. So 

* See Tayler Lewis, Six Days of Creation, on the fulness and sig- 
nificance of this word "moved" in the original Hebrew. 

f Lives is the full word. Breath, in the primitive language, 
was spirit — in this sense, then, He spirited into man the Spirit 
of lives. 



THE COSMOGONY: THE CRUCIFIXION. 185 

Man cannot make, cannot make anything, cannot 
form, in the human sense cannot create or do anything, 
with personal design and purpose, until he says, in 
some way, to himself — in the council of all his pow- 
ers — let us make, do, act — create — that is, he forms 
the design, mode, means, time, place for his act, con- 
duct — for a purpose, a motive-end — and he actuates, 
actualizes these in his act, his conduct, his creations. 
The Trine Elements are involved. His highest and 
most perfect works are those in which he broods in 
the vivifieation of these powers of his Spirit upon his own 
work. Let us make. 

It is just here where it is important to show the ex- 
act connection between God and Man, — the supreme 
power in God, the finite power in man, — the Omni- 
scient intellectivity in God, the limited yet expansive 
intellectivity in man, — the absolute Love in God and 
the love in man, as a positive power in life, inducing, 
in various forms of diffraction, to all his activities, 
and moulding his mythes and losing himself, as it were, 
in mysticisms, yet capable of exhumation from the 
lower depths of his organic complexity, and reaching 
a clearer self-consciousness from these mysticisms, 
that the love is entirely dropped out or perverted in 
the purposes and manipulations of ecclesiastic des- 
potisms, or in the expediencies or tyrannies of the 
state or of daily life, and their motive-loves are sub- 
stituted for the love of God, and the moral love for 
man. Observe the great law of all this movement. 
It is a law and evolution of Mind, as determinat- 
ing and determinated forces, on from the dynamic 

16* 



186 DEUS-SEMPER. 

forces swaying the planetary masses through to the 
clear exhibition of autopsic powers in intellectual 
and moral man. In either view, whether the Spirit 
of man is in a process of unfoldment through and 
from organic vails to the full disenvelopment of its 
immortal and imperishable entity as spirit, or it is 
an embryon, growing and gaining a perfecting or- 
ganization in a psychic life, the invincible conclu- 
sion comes that in either view it cannot attain its 
end of spiritual unfoldment in limitary dogmas, in 
cast-iron and unexpansive creeds and mere treadmill 
formularies, but that its true and rightful domain 
of thought and investigation is the wide universe 
in all the Wisdom of its system, in an appreciative 
Love of its order and glorious majesty of action; 
and its true and rightful charter of life is the right 
of Free Thought, Free Conscience, and Free Labor, 
as they represent the Wisdom, the Love, and the 
Creative Power of God, and as they shall mould 
in the flowing ages under and up to these Primal 
Causations. 

JRvfus. Well, Cerinus and I will both agree, that 
these are very beautiful and glittering generalities, 
without any mandatory system for their enforcement 
and execution, or any distinctive line of thought 
and system of conduct running through the history 
of the race, by which they can be well applied, in 
view of your admission, or statement of the differ- 
ences between the Hebrew and the Japhetic orders 
of mind. 

Glaucus. It is this very difference, which in the 



THE COSMOGONY: THE CRUCIFIXION. 187 

Conciliation of a Progressive Order, will produce the 
harmony of both, and in these of all. The Hebrew 
mind opens up in the ecstatic impressment of the 
Personality of God, but it is in and through the He- 
brew Humanity. It is surrounded with these crude 
Hebrew elements. It is in and among them. It 
breaks through them, yet with the taints, and qual- 
ities of the Hebrew clinging to it, and beclouding 
and obscuring it. The record is full of these facts — 
polygamies, tendencies to idolatry, and all human 
vices and perversions. As it reached down to man 
for his government, of very necessity, it must take 
form in time and place, and so it would be limited 
in its form, as Law or Ceremony, and become, in 
a certain sense, a human instrumentality, to be rep- 
resented and wielded by human agents. These and 
other qualities becloud the impressment, from be- 
ginning to the end. Yet it is there. It is on the 
first page, and it is in the last, yet in all, it is a 
life, struggling as it were, for its own life. In this 
condition, how else could these animalistic and hu- 
man propensities of the race be brought into limita- 
tion and subordination, for the welfare of the tem- 
poral life, the perpetuation of this ecstasy, and in his- 
tory, into preparation for a higher life'in the future 
mental and moral assimilations which were awaiting 
in the future — how else than by authoritative law, 
and rigid forms and ceremonies ruling and mould- 
ing these crude elements of human nature ? The law 
maintained the historical and general supremacy of 
this Life, by the suppressive force of its agencies act- 



188 DEUS-SEMPER. 

ing on these lower natures. It is the history of cen- 
turies. It is in the law of Analysis, as fully elimina- 
ted between you, Rufus and Cerinus. This could not 
always be. There were preparations elsewhere. The 
Japhetic mind was evolving and deploying in ration- 
alistic processes, yet with all the sensitive, intellect- 
ual, restless, and aggressive characteristics of that 
race — and ever reaching up to God in crude mythol- 
ogies, or dim and uucertain processes of reasoning. 
In the very movements of history, the time for the 
overthrow of the Hebrew race, as a mere political 
fact in the history of nations, had come. The Bar- 
barians were rushing in upon the Roman Empire ; 
Rome, Greece, Egypt, the then civilized world, had 
its mythologies, or its crude and divergent phi- 
losophies, and fragmentary moralities, without any 
method of sanction, or moral ground of personal re- 
sponsibility, and these fierce Barbarians were in their 
fiercer and bloodier superstitions. Would they, could 
they accept this, to them, idealistic conception of the 
One God, and these narrow, limitary forms of rites 
and ceremonies ? Nay, nay. Such an idea of God 
was opposed to their prejudices, and difficult to their 
conception, and outside of their mystical appreciation 
in these, their historical conditions. Such Law would 
not reach those fierce human passions of the one, or 
settled and long-continued modes of thought of the 
others. Rome was corrupting in the exercise of a 
universal dominion. In the hell of confusions which 
supervened, Love alone was the element of Purifica- 
tion and Order. Love that would preserve the LAW 



THE cosmogony: the crucifixion. 189 

for the government and training of these animalis- 
tic and human passions and propensities, and Love 
which would give, as growing out of moral subordi- 
nation to this very law, the aspiration of the higher 
life. Love was the solace, the refuge, and the defence 
of the weak and the oppressed ; it was the dissemi- 
nator, the purifier, and the vindicator of the human 
sympathies ; it was the moulder and conqueror of the 
strong and powerful. Love did appear in a single 
personal Self-consciousness, at the time, in the place, 
and under, the circumstances, to instaurate a move- 
ment fox the Redemption of Man from this Hell of 
Confusions. Man, in the predominance of his passions 
and human purposes, ever forgets this Love, but it 
comes ever and always as arising out of these very 
convergences, as the Restorer, the Purifier, and the 
Redeemer — yes, as so in the very historical progres- 
sions since that time. The hardiest intellect, in the 
most obdurate form of the understanding, the most 
pyrrhonic mind, in any acceptance of a system or 
fact of moral life, and in any form as necessary for 
the intercourse of men, must admit the veritable fact 
of a moral movement from this focal point of time 
and place, however misinterpreted, misapplied, and 
malversated by hierarchies and ecclesiasticisms since. 
The broadest, fullest argument for the positive fact, 
is the universal protest of the historical criticism, and 
the moral judgment of mankind against these very 
misinterpretations and malversations, as compared 
with the recorded fact of the moral grandeur, com- 
prehensive morality, universal beneficence, and prac- 



190 DEUS-SEMPER. 

tical and appreciable simplicity of the actual life, and 
its immediate consequents in society, and their rich 
fulness now, in the unfolded and commingled powers 
of the Japhetic intelligence, and the ancient ecstasy, 
and as these have arisen out of these misinterpre- 
tations and malversations, prevailing from Constan- 
tine to this time. It came in that fulness of Light 
which throughout the record is the synonym of Wis- 
dom, Intelligence, and Love, which was in the begin- 
ning, with God and was God, and which lighteth every 
man that cometh into the world, and which in man, 
searcheth all things, even the deep things of God, 
and in this union, identifies the brotherhood of the race, 
in this Reason and Love, — yet as they aspire and un- 
fold. Here again observe the correlations and con- 
vergence of certain historical facts — so widely diver- 
gent, that their convergence seems to be the result 
of fortuitous chance ; so closely connected that their 
union seems to be the result of the most obdurate 
chain of cause and effect. The Hebrew, in his isola- 
tion among the hills and valleys of Palestine, yet with 
correlations reaching out to other tribes and peoples, 
so that at various periods they were carried to Egypt, 
to Babylon, and one hundred and seventy years B.C., 
Antiochus sold forty thousand into slavery ; in the 
year one hundred and thirty B.C., Ptolemy trans- 
ported thirty thousand families, chiefly to the pol- 
ished city of Alexandria, and at the time of Jesus, 
the land of the Hebrew was filled with Romans, 
Greeks, Egyptians, etc. Acts 2. . . . The Japhetic 
race, after nameless wanderings^ in broken and sepa- 



THE jcosmogony: the crucifixion. 191 

rated masses, deployed — in their isolated conditions 
— into different and significant civilizations in Egypt, 
Greece, Rome; while another portion, in the rudest 
forms of savage life, roamed on the northern steppes 
of Asia, and in the forests of * Northern Europe. . . . 
The exiled and disfranchise^ half-breed of Ishmael 
maintained its integrity of stock, and independence 
of life, in a separated life. . . . The Hebrew was over- 
thrown ; the Greek, Roman, and Egyptian were cor- 
rupted ; the barbarians of Asia and Northern Europe 
had poured into the Roman Empire ; the Ishmaelite 
was devoted to his fatalistic and sensuous faith. All 
the civilizations were sinking in darkness ; ignor- 
ance prevailed at Rome, so that a the Archbishop 
of Rheims was shamefully ignorant," "the bishop 
of Paderborne could not read the Psalter without 
committing most ludicrous blunders," and "at Rome 
there was scarcely one who had as much learning as 
was necessary for a porter." Enfield, Hist. Phil., 486. 
Yet there was a rich gleam of light and life through 
all, but folly and superstition so prevailed, that night 
had seemed to come down upon the world; and this 
period is called the Dark Ages. Christianity and 
Civilization had both seemed to have failed. In this 
dark conjuncture of the world's history, a spark of 
learning sprung up in Asia among the outcast Ish- 
maelites — who before nor since have shown any true 
or general love of Learning — in a momentary gleam 
of light, as fire struck from stone and steel. They 
had gotten a few works of the old Greek mind, and 
especially the works of Aristotle. From this spark 



192 DEUS -SEMPER. 

of fire, the train was lighted. The works of Aristotle, 
after fierce opposition among the clergy of the West, 
became the general study, almost the idolatry of the 
European mind, and with their study came the cul- 
tivation of Greek literature, love of art, and love of 
liberty. Christianity revived ; civilization assumed 
more humanizing forms and aspects. It was the 
great Confluence. God, or your Order of Nature, 
Rufus, had not worked in vain in these vast prepara- 
tions, both in the overthrow of the past, and in this 
Revival for the future. The confusions were chaotic, 
yet they had in them the elements of light widely dis- 
tributed, as in the primeval chaos. The Civilization 
of to-day is mainly the composition and resolution 
of the Causes intrinsic to the Hebrew and the Ja- 
phetic minds. The contingencies are so widely sun- 
dered, that they seem to be the workings and disin- 
tegrations of a norm-less Chance, yet are they bound 
together in a chain of Moral Causations. The ele- 
ments were too disintegrant and confused to be uni- 
ted by Chance, too full of moral activities to be as- 
cribed to nude physical forces, and too synchronically 
divergent, or consecutively arranged in parallel lines, 
to be thus separated and brought together, without 
a predisposing order of arrangement. It is a circle 
of waves, reversing the order of physical force, — the 
waves becoming higher as the circle expands. In 
this union of the Semitic and the Japhetic mind, 
there is Vitalization and Alimentation. All the 
qualities and activities of the Japhetic mind need, 
need, — and as they reach up, want this Love. The 



THE cosmogony: the crucifixion. 193 

Self-consciousness of the race must be complemented. 
Broken, diffracted, struggling in manifold forms, in 
superstitions, in paganic rites, in expanding faiths, 
in art, science, literature, in physical utilizations and 
moral sympathies, Love is the great regenerative 
force of Humanity. The Japhetic mind but aliments 
the Hebrew Ecstasy, — the Hebrew Ecstasy vitalized 
the Japhetic Intellectivity. Yet you need still the 
ancient Law as the outward government of life — in- 
woven in all your codes of Law — and you want the 
self-consciousness of the Nazarene's Prayer to make 
the fulness of life, and which exactly supplies the 
place of the Law ; complements and displaces it, yet 
is never disjoined from it. 

Cerinus and Unfits. ff there is such coincidence 
and parallelism, or rather such cumulation of the 
Law into the Praj^er, in this complemental fulness, 
as you suppose, Glaucus, will you favor us with some 
exposition of it ? 

Glaucus. A few words before we approach that par- 
ticular subject. The mythes of all peoples, of every 
age, are but fragmentary embodiments of Personality 
Teachings up to the Prime Personality. At the time 
of the first records of the Hebrew life, these mythes 
were universal, with that single exception, and here 
it was the clear, solemn, authoritative, and explicit 
annunciation of the fact of Personality in One God. 
It was more. It was the declaration of the fact that 
man was, in some way, the image and likeness of 
God. In this image and likeness there must be, as 
w r e have found there is, the underlying elements of 

17 



194 DEUS-SEMPER. 

Solidarity or Consubstantiality of the human race, 
in and through which there can be communication 
of Thought and Feeling (Love, in its highest sense 
of Charity), in their higher forms of Intellectual and 
Moral Life, from one Self-consciousness to another 
and others. It is the underlying subsistence (so often 
brought into view herein), in virtue of which the in- 
teractions take place, in an order and system of Moral 
Causations as definite as that which prevails in phys- 
ical nature, yet requiring the same self-directive Self- 
Cause in man for their use and abuse, by which phys- 
ical causes are broken, joined together, combined, and 
put into action or restrained from action. So in the 
plane of human life, wherever man acts, physical 
causations are or may be the dependents, the instru- 
mentalities, and the counters of his Moral Causa- 
tions. The Light, the trifold Light of wisdom, love, 
and creative power, which was in the Beginning, 
and which lighteth every man that cometh into the 
world, in virtue of which, each is the image and 
likeness of the Father of All, is the underlying Con- 
substantiality of the race, and which was explored 
and embraced in its profoundest depths of vice and 
error by the self-consciousness of Jesus, and to which 
that Self-consciousness gives the means and the end 
of highest Aspiration. The whole record to the end 
maintains the correspondence and the intercorrela- 
tion. It pervades its law, its history, its private 
and public life, and it is distinguished from all hu- 
man histories in its prophetic spirit, ever turning 
on this correspondence between the two, and antici- 



THE cosmogony: the crucifixion. 195 

pating the realization of their intercommunion. It 
is a unity of moral movement as complete and defi- 
nite as your unity of Nature. The Personality is im- 
pressed upon the people, both in the denouncement 
of fear (power) and in the invocation of love. It is 
the history of the author of the Prayer, as it is the 
experience and observation of all life, that men who 
teach a moral truth by self-conscious and earnest 
conviction, or of assured knowledge, that it will re- 
form abuses in private or public life, that it will re- 
quire this sacrifice of passion or that, this yielding 
of prejudice or that, this custom or habit or that, 
and more, when it aims at a moral revolution in 
society, he must be prepared to suffer. When he 
comes self-consciously to such a work he comes to 
suffer. It is the price of his love. In a sense it is 
his destiny, and the cup of bitterness may not pass 
from him, for it is the yearning, the deep attraction 
of his spirit which urges him to the sacrifice, and he 
knows it is the price which human nature demands 
from him, and he must pay it. It is very precisely 
represented by many of the revolutions in history, 
and they are but its types, or rather, ectypes. Revo- 
lutions are the crucifixions of the men who embody 
a new idea or a higher sentiment. As the revolu- 
tion reaches down to the base of society, and proposes 
the enfranchisement of the children of the Servitudes, 
in any w r ise, the broader, more comprehensive, and 
inclusive, on either side, are the antagonisms which 
are brought into play. The crucifixion of the robber 
is only the execution of the criminal ; the crucifixion 



196 DEUS-SEMPER. 

of a Personality who is the embodiment of all excel- 
lence and purity, who has so lived and suffered and 
died for that purity of Self-consciousness and benefi- 
cent love towards man as to make his life a record 
to all succeeding generations, in such manner as to 
present a perfect whole of life above the practical 
life of humanity, yet administering to the moral 
needs and wants of all men, produces the universal 
protest of the race against the iniquity, and awakens 
love for and sympathy with the great sufferer. As 
you can realize this self-consciousness — rising higher 
and higher in your own aspirations, in virtue of 
that Light within your native elemental constitu- 
tion, as man, as infolded in your image and likeness 
to God, and of which all men are partakers, so that 
it becomes Wisdom — you can see it so far above hu- 
manity, that you can but see it as the Love in the 
Law which governed your passions and propensities 
by its iron formulary, then you can see the presence 
of the same mystical element of Love which was in 
the Law, in its more open and reciprocative unfold- 
ment in the Prayer, and leading and reaching up to 
God. 

The demonstrations of Science show the necessity 
for a continuity, a Persistence, and for Correlations 
of Forces throughout all the orders of Existence, for 
their interactions and unity in system. The neces- 
sity for the Mediation between Mind and Matter, and 
Mind and Mind through designate forms of matter, 
gives the necessity for these Correlations, so that 
Mind can act on Matter, and Mind respond to Mind 



the cosmogony: the crucifixion. 197 

through Matter, in the personal limitation of Self-con- 
sciousness in man. In the uniform declaration of 
the Hebrew Record, in its totality of its inner and 
higher life, that Wisdom — the power, quality, cen- 
tral Light in man from which wisdom comes, runs 
from the Primal Source through all successions, and 
has its foundations thus in " every people and nation " 
— the moral coherence of these powers, from the first 
to last is declared. In the clear advance in the first 
step of atomic preparations coming in their differen- 
tiate correlations, and these so mouldable and adjust- 
able for all the physical and animate orders of exis- 
tences which were to follow and have followed, ever 
opening up to higher orders in greater complexities 
and more intricate and beautiful organizations, in- 
volving not only higher wisdom in the constitution 
of their economies, but these in the exercise of higher 
instincts of wisdom, and in the highest, in the self- 
conscious exercise of Intellectual, Moral, and Actua- 
tive Powers, — and here finds or leaves the Self-con- 
sciousness no further analyzable, the Mind goes back 
through all these processes to the beginning, and finds 
these Norm-Powers in the Beginning. Again, man 
comes to himself as the last link in the chain of ex- 
istence, or if he would attempt to reach a higher, 
in any form or thought of such higher, he finds he 
can only find in himself, as his highest condition of 
being, and in these higher natures to which he would 
aspire, only representations from the Norm-Powers 
in the Beginning. The Unity, the Persistence or 
Conservation of Nature, and of God in nature, be- 

17* 



198 DEUS-SEMPER. 

come manifest on the demonstrations of Physical, 
Mental, or Moral, and of theologic sciences — and 
there is but One Science of the Whole — the All — and 
" God is All and in All." 

Deus Misereatur. 

God be merciful unto us, and bless us, and show us the light of 
his countenance, and be merciful unto us ; 

That thy way may be known upon earth, thy saving health 
among all nations. 

Let the people praise thee, O God; yea, let all the people praise 
thee. 

O let the nations rejoice and be glad ; for thou shalt judge the 
folk righteously, and govern the nations upon the earth. 

Let the people praise thee, God ; yea, let all the people praise 
thee. 

Then shall the earth bring forth her increase ; and God, even 
our own God, shall give us his blessing. 

God shall bless us ; and all the ends of the world shall fear him. 



THE LAW OF THE PERSONALITY. 199 



THE LAW OF THE PERSONALITY. 



GOD, THE SUBJECT AND THE OBJECT OF THE LAW. 



I 



I. 

AM the Lord thy God ; 
Thou shalt have none other gods but me. 



II. 

THOU shalt not make to thyself any graven 
image, 
Nor the likeness of any thing that is in heaven 

above, 
Or in the earth beneath, 
Or in the waters under the earth. 
Thou shalt not bow down to them, 
Nor worship them ; 

For I, the Lord thy God, am a jealous God, 
And visit the Sins of the Fathers upon the Chil- 
dren, 
Unto the third and fourth generation 
Of them that hate me, 



200 DEUS -SEMPER. 

And show Mercy unto thousands 

Of them that Love me, 

And keep my Commandments. 

III. 

THOU shalt not take the Name of the Lord 
thy God in vain : 
For the Lord thy God will not hold him guilt- 
less 
That taketh his name in vain. 



THE SABBATH AND THE FAMILY. 201 



THE SABBATH AND THE FAMILY. 



THE NECESSITY AND FOUNDATION OF WORSHIP. 



IV. 

EEMEMBER! 
That thou keep Holy the Sabbath Day. 
Six days shalt Thou Labor, 
And do all that Thou hast to do ; 
But the Seventh Day is the Sabbath of the Lord 

thy God, 
In it Thou shalt do no manner of work, 
Thou, and thy Son, and thy Daughter, 
Thy Man-Servant and thy Maid-Servant, 
And the Stranger that is within thy gates. 



HONOR thy Father and thy Mother, 
That thy days may be long 
In the Land which the Lord thy God giveth thee. 



202 DEUS-SEMPER. 

THE WORLD AS THY NEIGHBOR. 

MAN, THE OBJECT AND THE SUBJECT OF THE LAW, 



T 



VI. 
rlOU shalt do no Murder. 

, VII. 

HOU shalt not commit Adultery. 

, VIII. 

HOU shalt not Steal. 



IX. 

THOU shalt not bear False Witness against 
thy Neighbor. 

X. 

THOU shalt not Covet 
Thy Neighbor's House ; 
Thou shalt not Covet 
Thy Neighbor's Wife, 
Nor his Servant, nor his Maid, 
Nor his Ox, nor his Ass, 
Nor any thing that is his. 



THE LOVE TO GOD AND THE LOVE FOR MAN. 203 

I 

THE LOVE TO GOD 

AND THE 

LOVE FOR MAN. 

THE RECIPROCATION OF THE LAW AND OF THE PRAYER. 



THE LAW AND THE LOVE IN THEIR 
FINAL HARMONY. 



-LHOU shalt Love the Lord thy God 

With all thy Heart, and with all thy Soul, 

And with all thy Mind. 

-LHOU shalt Love thy Neighbor as Thyself. 

On these 
Two Commandments 
Hang all the Law and the Prophets. 



204 DEUS -SEMPER. 



THE PEAYEK. 



1 



kUR FATHER 

Who art in Heaven, 

Hallowed be Thy Name ; 

Thy Kingdom come, 

Thy Will be done on Earth 

As it is in Heaven ; 

Give Us this Day our daily Bread, 

And Forgive Us our Trespasses 

As we Forgive those who Trespass against 

Us; 

And lead us not into Temptation, 

But Deliver us from Evil ; 

For Thine is the Kingdom, and the Power 

and the Glory, 

Forever and ever, 

Amen. 



THE PRAYER AND THE LAW. 205 



THE PRAYER AND THE LAW. 

OUR — Not mine, nor yours, nor his, nor hers. It 
is collective, universal. He is mine, yours, his, hers 
— even as he is everybody's. The selfish Law of 
meum and tnurn, mine and thine, does not apply as ex- 
clusive, individual claims. You are not allowed to 
make an exclusive, selfish, personal prayer. Yet it 
is personal in this, — each one, in the use of the word, 
claims Him as his or her Father. 

FATHER— The Father of each One, and of the 
Whole Race. From the same paternal source ; from 
the same elements of bodily organization ; with the 
same passions, emotions, and intellections ; with the 
same Moral Powers of guiding the Life ; and so all 
are his Children, and He is the Common Father of 
all. These elements may differ in some of the Forms, 
and in degrees, — not in Kind. The elements which 
make our bodies are the same ; the passions and in- 
stincts of the animal portions of our nature are the 
same; the functions which characterize us as men 
and women are kindred in qualities, and are from 
the same source of endowment. The Moral Powers, 
different in their manifestations in all the individuals 
of the Human Family, which lift us above the con- 
dition of the animal in our natures, and which rule 
the human passions, desires, and intellectual pur- 
poses, i n a law and Moral Sense of subordination to 

18 



206 DEUS-SEMPER. 

a higher life, are from the same Solidaric elements 
of Moral Powers. He is Father ; — We are Children 
in his Image and Likeness. So he affirms; — so he 
commands. 

I am the Lord thy God : Thou shalt have none other 
gods but Me. 

WHO — An ascription of Personality, — and in just 
sequence of the declaration that He is our Father. 

ART — The direct -affirmation of his Being. He 
was the Father of the first man who prayed, — who 
aspired to Know and to Love God. He was the 
Father of the first man who sinned and violated the 
law of the Family, which educated the Race for the 
promulgation of the Law, and for the discipline of 
the Passions and Desires. He is so to every succes- 
sive human creature. The Eternal I Am, the Alpha 
and the Omega, the Beginning and the Ending, which 
Is, which Was, and which is to Come, the Almighty. 

IN — Positive subsistence, absolute Being, — infinite 
yet, and therefore, with the finite. 

HEAVEN, — Wherever He is, is heaven. He is 
omnipresent, and Heaven is everywhere, where there 
are intelligent and reciprocative creatures who com- 
mune with Him, as the Father. Heaven embraces 
all worlds, and all things — for His habitation is Eter- 
nity — both in Space and Time. 



the' prayer and the law. 207 

HALLOWED — lie cannot be made more holy. 
The infinitely and absolutely perfect cannot be per- 
fected. As we contemplate in reverence, as we Know, 
and Love, and Act in the Name of God, and for the 
order and welfare of that great Family, of which We 
are a Part and He is the Head, We become hallowed 
in this hallowing. Our desecration of Him is our own 
degradation. An impure or bloody god will have im- 
pure or bloody worshippers, so that " the more any 
one honors such gods, the worse he makes himself." 
And the more a man worships, or conforms his life 
to the belief of an Impersonal Nature (atheism), the 
more is he likely to act as if life was a mere game 
of cunning and skill, or of personal advantage — in 
some form — to be extracted from the other members 
of society. The more clearly he can reach the idea 
of a personal, wise, loving, and mighty God, and see 
that these qualities, attributes, require order in na- 
ture, and rightness in the moral life, and the adjust- 
ment and exercise of these very qualities in himself, 
he hallows himself in this ascription of Hallowedness 
to this Personal God. All material forms or symbols 
but limit such conception of God. Therefore, 

Thou shalt not make to thyself any graven image, nor 
the likeness of any thing that is in heaven above [from 
the imagination or fancy], or in the earth beneath, or in 
the water under the earth. Thou shalt not bow down 
to them, nor worship them, for I, the Lord thy God, am 
a jealous God, and visit the sins of the Fathers upon the 
Children unto the third and fourth generation of them 



208 DEUS-SEMPER. 

that hate me; And show Mercy unto thousands in them, 
that Love me, and Keep my Commandments. 

BE — A word representative of eternal self-exist- 
ence, as also of change of state, condition, or quality. 
It is neither past, present, nor future, and yet involves 
them ; and there, always and forever, is the present 
duty which calls forth the manifestation of our filial 
love in our intellectual recognition, and in these our 
constant activities, in the changing states and vicis- 
situdes of life. 

THY — A further pronoun of Personality, standing 
over in objective position, yet in intimate correlations 
w 7 ith us. It is we, his children, each, his Child, in our 
subjective identities of personal self-consciousness, and 
He, the Personal Father, in such, his objective Being, 
to whom correlative qualities or essence of nature 
can be appropriately and reciprocatingly applied. 

NAME, — The visible and audible sign and ac- 
knowledgment of his Invisible Being. " Thou shalt 
not make to thyself any graven image." " I am that 
I am ;" and no visible image can represent me. The 
body of man will represent the animal nature I have 
given him, as distinctive from that of the animal, 
yet in virtue of which he is only Man. The Spiritual 
Nature, by which both these natures in himself are 
governed, is not representable or conceivable in form y 
in any form by man, — and this is Man's true Person- 
ality. If man, therefore, in this, the highest portion 



THE PRAYER AND THE LAW. 209 

of his nature, is not representable nor conceivable in 
form by man, much less is God. But man must have 
a central Thought, — a point of convergence for all his 
faculties of contemplation, love, and expression, and 
these are embodied in a Name for his reverent use, 
so that he may always know Him and study Him ; 
as a Child, the Father by what he says, and by what 
he does ; and as the Child so grows to the image of 
the Father in their finite limitations, so may the 
children of God rise above the lowliness of their na- 
tures, in the worthy Contemplation of God. We can 
only reverence and love as we know and appreciate 
somewhat to reverence and love. Knowledge, intelli- 
gence,nay,it isonly Wisdom — our logos — whichis the 
mediation on the human side, — " renewed in knowl- 
edge," and " wise unto salvation." Love in this Wis- 
dom, the only element in our nature by which we can 
become attached in w T isdom (or to aught else), and fol- 
low its light, is in this, our sanctification, — our devot- 
edness to it, and so the impelling, the inducing cause 
to our actualization of it into life. " Show me thy 
faith without thy works, and I will show thee my 
faith by my works ; " — faith is therefore a composite 
of intelligence which knows God, and of love which 
impels to action, for his order in the system of life. 
They are the elements of Reciprocation. This devo- 
tedness, devotion cannot be, in its highest realization, 
to an abstract, impersonal Reason, not to an empty, 
causeless Wisdom, — even if man can conceive Wis- 
dom without Personality ! ? , but, as in ourselves, Wis- 
dom is self-conscious, so is it the personal, omniscient 

18* 



210 DEUS-SEMPER. 

Self-consciousness we shall know, — do know in our 
cognition of the wisdom manifested in the objective 
universe, and in and by our own self-conscious Re- 
ciprocation. Therefore, 

Thou shalt not take the name of the Lord thy God 
in vain, for the Lord will not hold him guiltless that 
taketh his Name in vain. 

THY — The dominating, ruling, — the possessive 
Personality appears and reappears. 

KINGDOM— A realm of Mind— of Spirit, where 
Intelligence, Love, and in these, purity of Action 
and Conduct, is the very order of the government — 
if that may be called government, where all is con- 
sentaneous and harmonious ; where the Intelligence 
is unclouded, and this intelligent Love is the motive- 
inducement to Obedience. 

COME, — This is one of the terrible words of this 
simple prayer. Come ! Plow come ? By stripping us, 
each one of us, of all the gratifications of our animal, 
bodily enjoyments, and our merely human passions, 
desires, and pursuits. Certainly of all such excesses of 
them as destroy the balance, and the government and 
use of our Moral Powers, and convert the earth into 
a sty of indulgences, a den of determinate villanies, 
or make it a holocaust of persecutions. Lust, glut- 
tony, pride, avarice, ambition, envy, malice, the fierce 
fanaticisms, the plotting and relentless Jesuitries, and 



THE PRAYER AND THE LAW. 211 

the long, dark catalogue are not of this kingdom. 
Come! Such coming which strips humanity to the 
severe and sublime knowledge of God— to the genial, 
holy, and aspiring love of and to the Father in this 
Heaven, and for the Family on earth, and the doing 
of his Will in that Knowledge and Love, is terrible 
to human nature. Yet is it glorious when it has 
come, — when it shall come. 

THY — The Mighty Presence is still in the words. 
A Terrible Presence moves in this kingdom of Knowl- 
edge, and Love, and Power, which sweeps these Grat- 
ifications from the Heart, and gives such knowledge 
and power in the love of purity, by the self-conscious 
Aspiratidh of the Spirit, and not in the indulgence 
of the animal instincts, and the human passions and 
desires ; but which, in the harmonies of life, under 
these diviner Laws, become the ministrations for the 
Higher Life. 

WILL — What is Will ? Taken in its connections 
as here used, it is a complex or double idea and fact 
It is the Will of God as it is to be performed, exe- 
cuted, reduced to practical fact in this life by the 
Will of Man. So far, then, there is an " image and 
likeness " between God and Man. There is a Will 
in God, and there is a Will in Man ; and the heav- 
enly Will is to be represented and actualized in and 
by the human Will, in and through the evil com- 
plexities of this life. What then is Will ? It is not 
mere simple Power in God or in Man, for this would 



212 DEUS-SEMPER. 

be neither wise nor loving in itself. It would not 
be Wise to order the Plan, or to speak as man can 
only speak, administer the government of the king- 
dom of heaven, or by man to order the processes of 
things on earth, so as in any or some form to respond 
to the heavenly order. It would not be the loving, 
in and of itself, so as to have Reciprocation in the 
orders of heaven, nor between God and Man, nor be- 
tween man and man on earth. It would not be merely 
knowledge or Intelligence, even if Omniscient, for 
this would want Power to act, to create, preserve, 
maintain and promote the ongoing order of the uni- 
verse, and the unfolding history of man. It would 
want Love, the very Moral Essence of the Divine 
Nature, and the very element of all that is pure and 
holy in the nature and life which is in Man. It is 
the very, the essential element in God by which 
Man is redeemed ; it is the very, the essential element 
in Man by which he ascends, yet not without Intel- 
ligence and the Actualization of these in Duties, to- 
wards God and His Family on earth, and is redeemed. 
The Will then is that order and co-ordination of those 
Powers of the heavenly kingdom in which Wisdom, 
Love, and Power are co-ordinates of the Divine Mind 
— his Being, and the essential powers of his govern- 
ment — and they are the elements of Man's Recipro- 
cation, by which he unfolds to and attains towards 
the Divine Will. 

BE — Again, the indefinite but the actual and posi- 
tive expression of that Eternal Now which is in the 



THE PRAYER AND THE LAW. 213 

be-ing of God, and ever and always requiring the 
intelligent acknowledgment of Love in Duty, — our 
duties actualized in Love, — the Love which leads to 
appreciative knowledge of this Will in its rich fulness, 
and Man's obedience to it and in it, — the Obedience 
which is given, not from Law, not from Fear, not 
from any selfish purpose, but in Love. It is no longer 
servile ; it is the harmony of consentaneous action in 
the unfoldment and exercise of these Powers. 

DONE — What a Paradox ! Always doing, never 
done ; never done in completeness of doing, either 
in purpose or effect, yet always done in this very 
incompleteness of doing. Always doing, never per- 
fectly ; — alw r ays done by some — never perfectly done 
by any. if ever doing in the full knowledge and love 
of God, but done in striving in the integrity of life to 
do. In a life constituted as is that of man, the special 
direction, the self-intendency of his powers must be 
to his daily and temporal activities, in their craving 
and constant incitements to action, — yet to escape 
from or mould into a system of Moral Life these 
passions and appetencies, and so attain this Higher 
Life, there must be the knowledge and conviction of 
a Law and Power above the Self to vindicate their 
own order, and of a Law and Power wdthin the Self 
by w r hich this upwjard self-intendency shall also be 
guided, directed, and controlled to this Higher Life. 

Time, Place, and Means for the educative unfold- 
ment of these Moral Powers, and the preservation of 
the associative Unity, by which all such are assimi- 



214 DEUS-SEMPER. 

lating and moving forward, are necessary. Full in- 
dividual culture and education in any department 
of life, or any successful approach to them, cannot 
be attained and exercised in beneficial action by any 
one in a state of isolation, of separation from all 
others. To attain any degree of intellectual culture 
or moral improvement, regular portions of time must 
be abstracted from these daily wants and temporal 
activities. Place must be assigned, and Means must 
be used. There must be a regularity in the assign- 
ment of Time and Place, and in the Use of Means for 
any worthy and successful attainment of these higher 
cultures. Otherwise there is no attainment, or that 
which is attained is lost. Otherwise nothing is suc- 
cessfully done. Thieves, murderers, prostitutes, the 
profligate, the vile, and the vicious associate together, 
and in these their natural combinations and conspir- 
acies against society, their powers and their means 
of Evil are accumulated. They can only be met and 
conquered, or taken up into the moral assimilations 
of life, and thus society be saved and redeemed by 
the moral coherences of the just and good. Hence 
the necessity for the Temple- Worship, and all those 
Associations for the improved and improving welfare 
of the Race. Hence and therefore, 

Remember that Thou keep holy the Seventh Day. 
SIX DAYS SHALT THOU LABOR, and do all 
that Thou hast to do ; — but the Seventh Day is the 
Sabbath to the Lord, thy God. In it Thou shalt do no 
manner of work, Thousand thy Son, and thy Daughter, 



THE PRAYER AND THE LAW. 215 

thy Man-servant, and thy Maid-servant, and the Stranger 
that is within thy gates. 

ON — This fleeting, changeful, transitory, — and 
transitional abode of Existence. Here, now, in this 
state of existence, where all the facts and causes of 
nature, and the trials and disquietudes of each life 
are placed at Man's disposal, to do or not to do, to 
suffer and rejoice in solemn awe, or repine in human 
feebleness — to use, misuse, or abuse these powers 
of nature, and the powers — the passions, the affec- 
tions, and intellects of others, but in so doing, to 
characterize and fix our Souls in mental habitudes, 
and so monumentalize our own very powers in these 
acts, in the mouldable organizations, thus visibly 
mouldable in the action and reactions of Mind and 
Mind, and Mind and Matter. 

EARTH — In the Beginning, God created the 
heavens and the Earth. The heavens here are the 
stellar and other planetary systems ; the Earth is 
man's place of habitation and action. It is the where 
and when , where we exist in our subjective personal 
Identities. It furnishes the time, place, and means 
of our own self-conscious identification — our separate 
personal existences, in and by which each one has 
the personal knowledge of his individual existence 
as separate and distinct from Him who is here, yet 
everywhere in all the heavens. But we are only here, 
but with the self-consciousness of individuality and 
the self-consciousness of correlations in every depart- 



216 DEUS-SEMPER. 

ment of our existence, in body, soul, and spirit, to al] 
around us ; and that while these unite in each one 
of us to make us man or woman, yet that these cor- 
relations of the body, of the soul, and of the spirit, 
are different each from the other. By the Body, 
each is more or less animal ; by the Soul, each is more 
or less human as the denizen of this Earth ; by the 
Spirit, each aspires to another and higher mode of 
existence, " where there is no marriage, nor giving 
in marriage." In the self-consciousness of this local, 
personal, transitory isolation, in this separation man 
escapes from Pantheism. In this self-consciousness 
of his spiritual powers, and this isolation and separa- 
tion to himself, yet always aspiring from this transi- 
tional condition, he escapes from Materialism. He 
knows that he is more than dust ; he feels the con- 
viction that he is something other than a mere hu- 
man organization fitted to this changing and change- 
ful earth. In this complexure of facts and causes 
around him, which he can use, abuse, or misuse on 
a sense of self-conscious Responsibility, he finds the 
moral necessity of unfolding in intelligence and wis- 
dom, of purifying his love, and in this his sanctified 
devotedness, actuating, executing his Duties — yet 
only in Wisdom and Love. 

AS — A conjunction of similitude, likeness, or iden- 
tity. Even as it is. An assurance of possibility, a 
hope of approximate probability. It is not a hope- 
less work. It has in it the earnest of a struggle, and 
•the expectation, — the assurance of attainment. 



THE PRAYER AND THE LAW. 217 

IT — The demonstrative pronoun, and is always 
definite in its use. It, the "Will which rules in Hea- 
ven, in virtue of its Wisdom, Love, and Power, and 
maintains the divine order, to be represented in ap- 
proximate but actual life on earth, in virtue of these 
representative powers in Man. 

IS — Again the omnipresent and the everlasting is 
— the I Am. The Primal and the Final order of his 
Kingdom. 

IN — Within — the positive, the intrinsic condition, 
state, and action ; — the very nature, and essence, and 
mode of action of the order in Heaven as it is to be 
actuated and actualized on the Earth, by these human 
powers, as they are prepared in this Purification. 

HEAVEN ; — Those, there and here, who are in 
Reciprocation and harmony with God — heaven. In 
an educative unfoldment, the order and discipline of 
the Family are essential. Infantile Vagrancy, the 
world over, is the school of turpitude and crime. So 
is the family without order, dependence, discipline, 
and that education which ripens moral obedience 
into moral harmony and consentaneousness of moral 
action — for without these latter it is so far a vaga- 
bond vagrancy. In a family where the discipline and 
culture is without nurture and admonition in thenar 
of the Lord, there, there is a sharp worldliness, a 
casuistry of conscience in dealing with the self, a Jes- 
uitry of conduct in acting ostensibly on one motive 
which may be publicly avowed, while the conduct 

19 



218 DEUS-SEMPER. 

from another motive, which must be clandestine, 
where the semblance of piety is for external mani- 
festation, and guile is to conceal the real purposes 
of the heart. In all such places the true vitality of 
domestic life will be wanting, in the perversion of 
these moral sentiments, or in that glaring defect in 
which the Parents do not stand, in a very certain 
and definite manner, as Mediator between God and 
the Children. The well-ordered family is the surest 
road to honorable respect in this life, as it is the pre- 
paration of that intrinsic character which at the end 
of life seems, — is ripened and ready to start into a 
higher plane of life. As the Duty of the Parents, to 
and in themselves, begins and is habitualized in the 
sabbatic observances, in their regular, successive, and 
orderly times, places, and means, so these can only 
be continued from generation to generation, and al- 
ways unfolding with the culture of the ages, in the 
subordination and this sanctitude of the Household. 
Therefore, 

Honor thy Father and thy Mother ; that thy days may 
be long in the Land which the Lord thy God giveth 
Thee. 

GIVE — We can receive. From infancy to age 
we receive the Gifts of his bounty in various forms, 
though we disregard, pervert, or throw them away. 
So children receive from the earthly Parent, and 
their use of the gifts represent their native qualities 
of mind and their cultures. If we receive as unasked 



THE PRAYER AND THE LAW. 219 

gifts, and thoughtlessly or viciously use them, then 
they are the mere gratifications and instruments of 
our animalistic natures. If we use them with only 
thought for our human purposes, then are they but 
the gratifications and instruments of the earthy, per- 
ishable human life, yet leaving the moral perversions, 
in the conditions of the soul which such use produces. 
Their values, their uses begin in them and end in 
them. If they are gifts without a service, there is 
no education of the life, no unfoldment of the intel- 
lectual powers in the effort to obtain, in the proper 
mode to use, retain, defend, or, in turn, to give or em- 
ploy in intellectual or moral use. " Six Days shalt 
Thou Labor." It is the struggle in obtaining, retain- 
ing, using, and even abusing property, and the rights 
of property, and so with the other various facts and 
efforts of life, which give vigor, capacity, and versa- 
tility ; while in these, there are many changes, vicis- 
situdes, failures of hopes, emptiness of fruitions or 
successes, friendships poisoned into hostilities, hostili- 
ties changed into concerts of action, wrenching the 
affections, and subduing the passions, and showing 
that the attainment of desires are but " ashes of the 
Dead Sea fruit," which poison the lips, or pall upon 
the heart, and that the gratifications of passion re- 
vert in calamities, in disappointment of the passion 
gratified, and frequently, as a matter of interest and 
changed feeling, is the very fact that we would not 
do, and now would have undone, and so with the holy 
ministrations of life, unfold the Moral Life. As we 
ask as children, we receive as children, and the men- 



220 DEUS-SEMPER. 

tal and moral reciprocations are instituted, and in a 
habitude of life, become established and infibred into 
life. It is not a selfish reciprocity, — so much earthly 
or even moral or pious good for so much prayer or 
praise. God is no dealer of small wares, and yet we 
cannot receive wisely, profitably without asking and 
using, as grateful and duteous children of a common 
parent ask, receive, and use. In the very operation 
and exercise of our powers, we receive in the increased 
capacity to receive, and in the desire to use, in the 
very terms and accompanying exercise of Moral 
Powers ; — the disrespectful, the unworthy, and un- 
grateful must and will take the reward of these, their 
own qualities and conduct, — either in the denial of 
their sordid requests, or in their own conversion of 
the benefits into the corruptions and misuses of life. 
The Father gives to his Children, and to each as his 
Child, for these moral reciprocations : the moral per- 
version of the gifts is the responsibility of the donee. 

US— The common Brotherhood of the solidaric 
race, possessing the same spiritual Identities from 
the same Common Father. The Commands of the 
Decalogue which imposed personal duties and obliga- 
tions on each towards his neighbor and the stranger, 
as an imperative discipline, have ripened into love of 
God, and the Prayer for All, — and true Prayer is 
only the earnest and forerunner of the active, the 
actual beneficence of life. 

THIS — Now, always, at all times, and ever-renew- 
ing, — always giving, — always receiving. 



THE PRAYER AND THE LAW. 221 

DAY — And the Evening and the Morning were the 
first day. Day melts into night, and night into day, 
and both make the day, and it is always an ongoing 
of time. And time is truly measured by our desires 
and activities. It is clouded and gloomed by our evil 
passions, or brightened and glowing with our good- 
ness. There are no breaks and disjointings of time, 
and nations rise, and fall, and disappear, but the hu- 
man race continues from day to day in perennial suc- 
cession, and from day to day the Father is in Heaven, 
and the Children of his Family on earth to intone 
the Universal, the never-ending Prayer. It is alway 
and always. It is the unrolling record on which we 
write — as we do write — our lives. 

OUR — No separation, no breaks, no disjointings 
of this solidaric unity of the Race. We are all afloat 
in one bottom. All may pray ; all receive ; all use or 
misuse. The use is the personal responsibility. 

DAILY — Day by day. Keeping the Mind, — the 
self-consciousness in its complement of Moral Pow- 
ers, in regular, habitual, and orderly communication 
with the highest conceptions of Deity, in the fulness 
of his Power, which moulds the smallest atom, and 
sways the ponderous infinitude of all the worlds, 
and has arranged and endowed with their forces all 
the lines of causes for their effects ; and with his 
"Wisdom, which is "poured over all his works" and 
uprises in the Personalities of man ; and with his 
Love, in which Man alone, of all his creatures on 

19* 



222 DEUS-SEMPER. 

earth, can consciously know and self-consciously re- 
ciprocate. 

BREAD ; — Not any particular kind of food. Not 
food simply, but the sustenance and comfort of our 
earthly existence, for on these is dependent the exer- 
cise of our Moral Powers. 

AND — Here a cumulative conjunction. He gives 
our life and subsistence. This is not all we need. 
This is but starvation of the Spirit, and in their mis- 
use the degradation and contamination of life. He 
gives subsistence to those who best use their faculties 
to obtain it, and he gives the faculties by which it is 
obtained. And he gives the higher faculties for 
higher attainment. He gives further in this direc- 
tion, only as these faculties are wisely, holily exer- 
cised. The conjunction is cumulative, and leads to, 
and introduces the higher gifts in the moral recipro- 
cations which run throughout. 

FORGIVE — Again and alway it is Reciprocation. 
The Child and the Father. The Prodigal turning 
from the husks of his animalistic (swinish) life, and 
his service to the mere human master for the Wages 
of earthly existence, which starved his Moral Life, 
for the deep love, the unfailing affection of the 
Father, which becomes more open, reciprocate, and 
perennial in this conscious change of mind (Metanoia), 
and this unclouded attainment of Knowledge and 
Love in the Child, and so his appreciation of the 



THE PRAYER AND THE LAW. 223 

Father. Exertion — Duty actualized, is the condition 
precedent for the attainment of higher spiritual life 
and its subsistence, as exertion is the general law or 
condition for obtaining the Bread of our physical 
life. 

OUR — Again and always the Universal Love in- 
tones its deepest notes of affection and mutuality in 
the deepest and direst indulgences of our Passions, 
and the intensest perversions of our inordinate affec- 
tions and desires. In the Decalogue, the Commands 
are all personal and individual, and reach every one 
in his individuality; — "Thou shalt," and "Thou 
shalt not." Here and throughout it is the recogni- 
tion and the unceasing education of the Affections 
to the exercise of the fraternal, humanizing, and spir- 
itualizing elements of harmony for the welfare of 
the Family of Man. 

TRESPASSES— The mutuality of Wrongs. The 
Man or Woman who have never done the things 
they ought not to have done, and have never left un- 
done the things they ought to have done, never has 
and probably never will exist on this earth. The 
long education of Humanity, from the imperative 
injunctions of the Decalogue to the self-conscious, 
and free and flowing sympathies of this Prayer, and 
thence till now, grows out of the very mutuality of 
these Trespasses, and the necessity for conciliations 
and of mutual reciprocations of kindnesses and mer- 
cies, to fill, to complement all the Moral Powers of 



224 DEUS-SEMPER. 

our nature, and save the world from becoming a web 
of wiles, a woof of corruptions, weaving their tissues 
for garments stained in crime and dyed in blood. 
Trespasses ! — they all grow out of malignant passions 
or impure or perverted desires, and in this Mutuality 
of Wrongs, who is " he that is without sin among 
you, that he shall cast a stone ?" Therefore the Pre- 
ventive Law : 

Thou shalt do no Murder. 

Thou shalt not commit Adultery. 

Thou shalt not Steal. 

Thou shalt not bear False Witness against thy 
Neighbor. 

Thou shalt not Covet thy neighbor's house ; Thou 
shalt not Covet thy neighbor's wife, nor his servant, nor 
his maid, nor his ox, nor his ass, nor anything that is 
his, — 

For in all these there is trespass, or that condi- 
tion of mind which, if not restrained by the fear 
of the human retaliations in public law or private 
vengeance, or by the fear of God, or removed by the 
love for God, will lead to trespass — to every con- 
ceivable trespass, and bring their term of Retribu- 
tion — in some form. 

AS — No longer a proposition of likeness or iden- 
tity. It is a contrast of Difference, which searches 



THE PRAYER AND THE LAW. 225 

every one into the core and centre of his existence. 
It measures and menaces every passion, affection, 
and thought. As man can be injured and injure in 
so many ways, can he refrain from injuring, and can 
he forgive in each and all and every instance ? How 
keenly it cuts and divides, or rives and shatters the 
whole nature of man — as Man. 

WE — Each and every one of US. The unity of 
the race — the unity in trespass — the unity and per- 
petuity in Wrong, in the gratifications of these ani- 
mal and human elements in man. To purify man 
and elevate society, the necessity and obligation of 
Forgiveness runs through the whole intercourse of 
man with man. This is moral Unity in the End. 

FORGIVE — Restore to full reciprocation, amity, 
friendship — Love. It is what we here ask; it is 
what the complement of our nature requires, in the 
full integrity of our Moral Powers. It is here that 
the Feelings of the human heart are most sternly 
tried ; it is here that the Subtleties of the human 
head are most acute, casuistical, and most self-decep- 
tive. It is so in the theologicum odium and in daily 
experience and knowledge of life. It is here that 
the crucifixion of human nature to the moral life 
is completed. Let us do the best we can, yet pre- 
serve that fair measure of educative justice which 
promotes the welfare of the race in the administra- 
tion of that order which is free from malignancy, 
fanaticism, or bigotry. 



226 DEUS-SEMPER. 

THOSE — No man lives who has not given and 
received offence. None who have not given cause 
and just cause of offence, as this life is constituted. 
If so, why should the injured forgive? Simply be- 
cause no one can punish his own offence without an 
undue measure of personal vindictiveness, it may be 
in personal weakness of intelligence, or power, or 
both. It is impossible for man to fix the standard, 
and mete out the proper punishment. In his hands, 
save in the wise and loving parent, it is simply pun- 
ishment — not Reformation. In the nobler and purer 
culture of life, he who is injured is more ready to 
forgive than he who injures. The malignancy or 
perversion which injures is the malignancy or per- 
version which prevents and precludes the Trespasser 
from forgiving. In Forgiving, man educates hu- 
manity to forbearance, and the eventual mercy and 
charity which alone can reorganize a life of moral 
reciprocations, conciliate civil discords, and promote 
national unities, and find and practicalize the law 
for the moral unity of the Race. 

WHO — Life is a complex of personal amenities 
and charities — of injuries, hostilities, and retalia- 
tions. Think of a world of human retaliations, and 
you have a den of passions and villanies, in which 
" the hypocrite, the viper, and the fool," are the 
active and the remorseless agents. 

TRESPASS — Neglect, slight, injury to person, or 
property, or reputation, in all the grades and forms 



THE PRAYER AND THE LAW. 227 

of society, modes of business, and conduct of human 
affairs. And this is constantly taking place, not 
only in the act itself, but in the want of due appre- 
ciation by each one of his own position, or right, or 
feelings. In numberless instances because only one 
or a few of many can be selected, attended to, or 
obliged. Man cannot weigh man in the even balance 
in social or civil life, and distribute to him impar- 
tially or justly. The Divine Father can alone adjust 
the balance, weigh the trespasses, and in his own good 
time, cancel the discords and make the conciliations. 

AGAINST — One towards another, and each one 
in some form towards Many. In the aggregate of 
each life as a mutuality for forgiveness, the offences 
of the Many against the One is counterbalanced by 
his trespasses against Many. Where this is not the 
case, the One is generally the most ready to forgive, 
for he has regard to those qualities in himself, which, 
whether as forgiving or forgiven, is from the Father 
of Life. The wise Forgiver is always a genial Giver. 

US ; — Aye, that is the point. The same act to- 
wards another, is frequently indifferent or right — 
right as w r e so capriciously, partially, or interestedly 
and falsely judge in many cases, but as against Us is 
foul trespass. 

AND — The system is perfect. It coheres and hangs 
together throughout. Constituted as human nature 
is, the foregoing would be imperfect without that 



228 DEUS-SEMPER. 

which follows. The conjunction unites the parts of 
this System of Life, and the Future, as here brought 
into view and employed, tends to provide against 
the repetition of the past. 

LEAD— "Weak and imperfect, ignorant, inatten- 
tive, or wayward, and subject to surprises in passions 
and emotions, in the occurrences of life, we are con- 
stantly led. If led by passions and emotions to vi- 
ciousness, why not by the cultivation and intendment 
of our moral nature to goodness in our own lives, and 
to the well-being of others, as they may be fairly dis- 
ciplined, educated, or responded to in the moulding 
and efficient charities of life, and thus to the improve- 
ment of all. Who are our companions? What are 
the passions and emotions we cultivate by intending 
our mind upon them in the constant drill of coterie, 
party, sect, and society? Whatever is the intrinsic 
character of our souls, these will form habitudes and 
character for us, unless by self-conscious regulation 
we form a higher character for ourselves? What 
and how many are the incidents of life which may 
promote strife and trespasses, which may be avoided 
— yet enough will come which must be met — in ma- 
levolence, or just self-defence, or when practicable, in 
the forbearance or cultivation of the charities. The 
human mind is ductile, leadable. It is pliable, plastic, 
educative, mouldable, conformable within limits and 
under conditions special to each one ; and it will, under 
certain influences, settle and harden into forms, into 
formalities, as distinct as the crystallizations of the 



THE PRAYER AND THE LAW. 229 

earth. See the long-continued forms of the old su- 
perstitions and modern Ritualisms, and the changes 
and modifications of more recent movements opening 
up into higher aspirations of knowledge, and broader 
and more comprehensive sympathies. God is no Rit- 
ualist — yet he works in forms and through forms, 
always rising to higher forms and manifestations 
of life in the geologic successions, and to broader 
combinations of thought and more diifusive sympa- 
thies in the history of man — from the fratricide at 
the first altar to Melchisedec, thence to the institu- 
tion of the Law, thence to the Prayer, thence to the 
Reformation — and thence till now. He educates the 
Race to this higher knowledge, and these humanizing 
sympathies. His system requires and enforces the 
exercise and unfoldment of all the Faculties of man 
in the widest range of moral application. And so He 
educates the race, and leads and moulds these ductile 
powers of man. But these powers of man are more 
than merely ductile — leadable. Man, in the very na- 
ture and essence of his inner and higher life, is direc- 
tive — is self-directive. The clear self-conscious appre- 
hension of this fact, within his personal and historical 
limitations, is of the first as it is of the last import- 
ance to his moral life. It is the consciousness of 
his self-agency, and of his Free-agency within these 
limits as so modified by his position and culture in 
the historical ages, and his dependence in the order 
of Providence in which he appears. They are the 
facts and the elements of mind for his Sense of Re- 
sponsibility, and in this is the fact of Responsibility, 

20 



230 DEUS-SEMPER. 

and upon which and out of which his improvement 
is alone possible. If he may or may not do, he is re- 
sponsible to such extent. If he may not but do, he is 
not ; if he may or not do but as he is directed, arbi- 
trarily, or by the artifice of others, he is only an in- 
strument, and in the end a victim ; and there is an 
end of Justice and Mercy (love) in the universe. 

US— Again and again, and always, our fellowship 
in vice and in purity, — our mutuality in wrongs and 
in charities. 

NOT — Life is full of preventive means and inci- 
dents, as it is of inducing active, procurative, and de- 
signed means. Lead us not! The very cry for help 
frightens or awes the trespasser or the tempter ; or 
may bring relief; and in a conscious, self-possessed 
life, in this culture of our nature, nerves and gives 
vigor to the moral fortitude. 

INTO — Into the haunts of vice, — among the base, 
the impure, the treacherous, the vain, the arrogant, 
the sycophantic, the hypocritic, the slanderous, the 
selfish, the scheming, the designing, the corrupt, the 
wicked, the powerful — all who use their powers as 
the human nature, in its assoiled condition, directs. 

TEMPTATION;— A great fact of life has been 
greatly overlooked. In all the Temptations to which 
man is or may be subjected there is a corresponding, 
a correlate quality in some other thing or person, in 



THE PRAYER AND THE LAW. 231 

nature or life, which responds precisely to the temp- 
tation in us and gratifies it. This temptation in us 
is the particular sense, the gratification of which in- 
duces or impels us to seek it. This is the fact and 
the law of all instinct^, as it is so also in all the arti- 
ficial appetites. This is manifest in all the sensual 
gratifications, and the fact and law of this reciprocity 
is equally certain in all. And reciprocity is the fact 
and the law of our highest aesthetic, as of our purest 
and noblest moral life and culture. The tiger to 
flesh, the ox to grass, man and woman, the avari- 
cious to property in manifold forms, the imperious 
to power and place, the vain to admiration, the vile 
to the vile, the pure to the pure. The law of the 
indwelling quality — of the subjective sense of gratifi- 
cation in the self to the objective quality in the thing 
in nature or the quality in others (as to us), runs 
through the whole of our nature and of nature. All 
the vanities, follies, ambitions, passions and appe- 
tences, and vices, have their specific and ample ob- 
jects for their gratification. The Moral Life uprises 
through these. How? By a subjective sense of 
moral gratification in the self, which too is capable 
of repressment or unfoldment. Here there is Aspi- 
ration, a moral reciprocity — a subjective indwelling 
power which uprises through all this complexity of 
the human and animal nature, thus inwoven in our 
constitutions as human creatures, and induces, im- 
pels us to aspire to this higher attractiveness — attrac- 
tion of life. It has its objective point in a moral con- 
summation of life. Reciprocity plainly, visibly, de- 



232 DEUS-SEMPER. 

monstrably, in all the laws of life in action and re- 
action, runs through the whole. By it man passes 
through these lower forms of life, and in his highest 
reaches of life finds this reciprocity still on a summit 
above him, as he found it in the actual gradations 
of his ascent — always just above him. Turn the 
Mind's face upward — Metanoia* — to this realm of, 

* Vinet, in his Outlines of Theology, 171, says, u The advantage 
possessed by the new man is not exactly receiving a new soul. It 
is not with an absolutely new soul that he loves what he loved not 
before. New in one sense it doubtless is, but in what sense? In 
that his affections have taken a new direction ; in that order has re- 
established itself in his ideas: that he has set his heart where his 
treasure lies. He loves, he desires other objects indeed, but love 
is still love, desire still desire ; the affections of the Spirit and the 
affections of [for] the world have two contrary objects, but that is 
all the difference between them. Conversion is the movement which 
turns the soul from one side to the other, from the dark and gloomy 
west towards the east from which light breaks." Look further 
into this in the value of the Greek language, which in its rich ful- 
ness and definite use of terms, was preparatory to the writing and 
perpetual communication of the Gospel Truth. John and Paul 
had both studied it well. In that language nous was mind, the 
mind of man, and Nous was the Supreme Creative Intelligence. 
Jesus said, Thou shalt love the Lord with all — thy mind; — the 
Greek word here used is dianoia. Browne, the translator of Aris- 
totle's Nicomathean Ethics, says this word il properly means the 
movement of the intellect (nous — dianoia) onward in the investi- 
gation of truth." 

Dianoia is therefore the whole Mind seeking, learning, and 
knowing Truth. It is not the passive Mind receiving instruction 
and blindly submitting to direction and hardening and fossilizing 
into cant, ritualisms, and forms. It is the active mind, ever moving 
forward into the investigation of truth and attaining higher knowl- 
edge and love, by leaving the rudiments, the il principles," and 
going " on unto perfection." Heb. 6 : 1, 2. It is a progressive, an 



THE PRAYER AND THE LAW. 233 

higher life, and not down into the fleshly, and to 
these human solicitations. Change the direction of 
the Mind from this downward self-seeking in indul- 
gences in these lower gratifications, to upward con- 
templations and the enjoyments of the higher moral 
activities. The earth, in many of its forms, will be 
at greater distance below, but the Heaven above will 
be brighter and serener. 

Come ! How come ! Thus it comes ; it is a glory 
when it comes, — when it shall come. 

BUT — A conjunction, which here maintains the 
unity of Thought, and the concentration of all the 
wishes, hopes, desires of the Mind to escape from the 
Lower Life. 

DELIVER — Guard us from the coming, and set 
us free from the present and surrounding conditions 

active and vitalizing life. So look at metanoia derived from the 
same roots of language, and translated by the Romanist, do penance, 
and by the Protestant, repentance. It is from meta a preposition 
of change, and nous, mind, — " to revolve in the mind, to consider, 
attend to, ponder, understand, comprehend.'' These are its proper 
legitimate meanings, and correspond precisely with the view of 
Yinet. Man in his lower natural condition has his mind's face 
turned to his animalistic gratifications and his human schemes and 
purposes, and by the metanoia the Mind's face is turned upwards, 
seeking good and doing good, and thus doing penance — thus in the 
great law of compensation, which runs through all nature and life, 
making compensation. It is the clear, sharp edge of discrimina- 
tion cutting clean down between those who would move forward 
with the whole Family of Man "on unto perfection," and those 
who would bind it in the iron formularies of Ritualism. 

20* 



234 DEUS-SEMPER. 

in their incitements to wrong, injustice, and improper 
or unnecessary injury to others, and from their inflic- 
tions upon us. And in the moral education necessary 
for these discriminations, and this line of conduct, we 
will be delivered, from many of the physical, social, 
and civil evils which beset the pathways of life. 

Now take the three terms, Lead, Temptation, and 
Deliver together, in connection with your hourly 
and daily experience as they constantly present 
themselves to and in your own self-consciousness, and 
with your own observation around you, and in his- 
tory. Even include your observation of all animate 
life. You experience in yourself, and you observe 
in others, that there are certain passions, of an out- 
ward, explosive tendency to action, as anger, wrath, 
indignation, etc. The natural tendency of these pas- 
sions, — states of mind, as some would call them, — is 
to wounding words or wounding deeds, hurled and 
projected forth through the tongue or the hand. In 
like manner you experience and observe certain Emo- 
tions. They are desires, wishes, hopes, affections, 
fears, for something you love, — love in great variety 
of these Feelings. They continually crave, appetize, 
attract, and so impel, or tend to impel you to seek 
their gratifications in some object or end, which will 
appease, satisfy the particular feeling or longing. In 
infancy and the lower forms of life, these soliciting, 
appetizing feelings are paramount, and they are most 
constantly directed toward some external object, as 
food, luxuries, rich colors, and such things of various 



THE PRAYER AND THE LAW. 235 

kinds. They tempt; but the sense, the appetizing 
feeling of the temptation is in yourself, and your knowl- 
edge or belief that the object which you crave has 
qualities, in and by which it will relieve, gratify this 
sense of appetizing in this or these attractive senses, 
with their special and various gratifications. To seek 
and obtain these, you put forth your powers of act- 
ing — of actuation. A little further on you devise, 
you think the mode, the means, the time, and place 
of acting for and securing these objects, which will 
give these various senses or feelings, their several 
gratifications which you so love. You are now a 
Thinker, a Lover, and a Doer, — it may be in low or 
infantile forms of all of them. In the same processes 
of experience and observation, you find that there 
are many tempting objects, either for one of these 
senses, say the appetite, or for several of these senses, 
and all are craving for their gratification; but you 
and others cannot always get or enjoy them all at one 
time or place, or probably only one or a few of them at 
all, — and that you must and may choose between 
some of them. You do choose, you do elect between 
them. Look in further, and you find that you and 
all, in the early life, choose that w T hich at the time 
is the strongest natural appetency (wish or appetite), 
seeking gratification. As any one is gratified, other 
feelings for gratification in other things which you 
love* will make their appearance, and so around the 



* This use of the word u love " is of profound significance, whether 
viewed psychologically, and indicating that all our senses — loves 



236 DEUS-SEMPER. 

circle of these passions and emotions. This is the 
natural state of man. As you are led by these objects 
of Temptation to constant indulgence, you increase 
your own will-full-ness in indulgence, until their ex- 
cesses teach you that there are Penalties connected 
with each and all of them. Discipline has commenced, 
and Fear teaches Prudence, or the fear of direct dis- 
cipline in the Family, or by the State or Society, in 
some, induces restraint upon these appetites or pas- 
sions. ... A step higher above these temptations, 
thus connected with objects of gratification in nature, 
you find and observe other Passions and Emotions, 
which repel you from or connect you with Persons 
in life, and that they are in many forms connected 
with those lower passions and emotions. You seek 
naturally participation, that is Reciprocation with 
persons, or you avoid or repel others. Culture be- 
gins. The individuals fall into classes. Kind seeks 
kind ; the low to the low ; the vile to the base ; the 
pure and the exalted reciprocate. The antagonisms, 
the repulsions of individuals, classes, and nations, are 
founded. As also their qualified and limited Recip- 
rocations. They find or make their own limitations 

of gratification — and our moral emotions come out of the same root 
of origin, or viewed in reference to the primitive formation and 
growth of language, and moral sentiments, and ideas. In Genesis, 
27 : 4, Isaac, the Patriarch, says, " Make me savoury meat, such as 
I love v — ahab. One hundred and seventy years afterwards, accord- 
ing to the chronology, God, in the Commandments, Exodus 20 : 6, 
says, " Showing mercy unto thousands of them that love me (ahab) 
and keep my commandments." It is the same original word in 
both instances. 



THE PRAYER AND THE LAW. 237 

in these attractions and repulsions, as guided and di- 
rected by their Understandings or Eeason. At every 
step, forms of life and differences of character appear, 
in classes, sects, and nations. Each is bound and, 
stationary in his own class, only as he cultivates and 
unfolds his intellective powers, and sees and appre- 
ciates a higher good above him, or above his class, to 
which he may aspire and hope to reach. If he is not 
at the lowest, he may fall to the lowest by following, 
by being led by these low indulgences. As he rises, 
each class will part with or receive him, as he over- 
comes the conditions of the one, and attains the cul- 
ture of the other, in some form, mode, and means ; — 
not otherwise. The solicitations, the conditions, the 
Temptations of both classes, cling to the rising man^ 
as he seeks deliverance from the lower condition in 
a higher ascent. If the division of classes is based 
merely on these differences of forms in w T hich these 
passions and emotions are pursued, indulged, and 
gratified, they all live in the region of animal and 
human indulgences, however they are sesthetically 
cultivated, gorgeously apparelled, or fastidiously con- 
cealed in the conventionalities of life. You lead or 
are led in the round of these Temptations. There are 
certainly pleasures, enjoyments in these forms of life, 
for these are the Temptations. If you war on these 
in any form, be sure that the Passions and Emotions 
connected with them will war on you, — in the very 
antagonisms which they produce, both in your own 
inner self-consciousness and in society. This will 
be so, while in the classes themselves, they war on 



238 DEUS-SEMPER. 

each other in their ambitions, graspings, jealousies, 
envyings, in the whole range of emulations, strifes, 
plottings, counterplottings, and conflicts which they 
produce. ... In the Family, who best can provide 
and administer for the gratification of the lower 
wants — in Daily Bread, including all the bodily com- 
forts? Who provide for, and guide, and control the 
manifold and conflicting wants of the different mem- 
bers of the family in these other and higher wants, 
desires, and passions, which have become, which con- 
stantly become a part of the family-life, and so dis- 
cipline and educate the whole of its members, that 
they shall in their succession take their proper places 
in the succession? The Father, by his unfolded and 
attained Prudence and Sagacity, as he has derived 
them from his Experience and Observation, as he has 
passed through, and in some measure escaped from 
the prurient and overswaying incitements of these 
forms of existence, and looks rather to his Family, 
than to himself. It is the Fact, as it is the Law of 
life. How reach into a higher life than these earthly 
forms of individual and family existence, and in which 
all these lower forms shall be moulded in such a sys- 
tem of life, that they shall or may impart mutual re- 
ciprocations of enjoyment, of forbearance, kindness, 
in which sympathy, in the highest or higher spiritual 
association, is the bond of present union, and the 
pledge and a means of further progress and higher 
enjoyment? The Father in his Wisdom and the 
Mother in her Love, as they have passed through all 
these lower forms, and have in some measure attained 



THE PRAYER AND THE LAW. 239 

that Wisdom and Love which the Father in Heaven 
has "poured over all his works." All the way 
through it is Temptation, and it is Leading in all the 
line of the ascent — and it is Deliverance. . . . All 
the way through, the Family gains from society, and 
they give — they must give to it, in some form or other 
— in vileness or in goodness. There is no isolation — 
no separate life for the individual or the family. The 
correlations to society increase with the numbers of 
the family, and the future of the family is ever pres- 
ent in the present condition of the family, and points 
forward, and requires the prophetic pre- vision of the 
Ruler of the Household. Without this, in the prob- 
able contingencies of life, his whole life, as that of 
his family, is a domestic, social, civil, and moral fail- 
ure. He gains from society, and he must give to so- 
ciety at large, for he and the family are involved in 
its general economy or contingencies. Yet the parent 
must so act and thus give as to maintain, enforce, 
and sanctify the honor and respect of his Children. 
Break this by the unworthiness of the Parent, or the 
misconduct of the Children, and the cohesions of the 
Family are torn asunder. This is frequently produced 
or consummated by want of respect, or of filial obe- 
dience, not unfrequently introduced or increased by 
those extraneous members of society, with different 
cultures, or other designs, or controlling agencies. If 
this is occasioned by pursuing the grosser indulgences 
of life, the family, the society is or will become, in its 
general prevalence, the sty of vulgar or brutal indul- 
gences, or the conflict of vile desires and emotions. . . . 



240 DEUS-SEMPER. 

If the parental authority is surrendered to, or usurped 
by others, the Child is the instrument of the Usurper, 
and the Honor and Respect of the Parent is so far 
gone, the family is so far dissolved, and society is so 
far disorganized, and the game of equivocation, de- 
ceit, and circumvention is instituted, or open conflict 
is the result, and in the pernicious misuse of the 
Family feelings and failings, when such a state of 
things becomes systematic, the Usurper, in whatever 
form he presents himself, gains power in the use of 
such instruments, and he reaps the benefits of dissen- 
sion. The only Deliverance is in the higher culture 
which preserves and enforces the Honor and Integrity 
of the Household. . . . The family multiplies; it 
mingles with and melts into society. Here it finds 
other modes of culture, in sects, parties, clubs, asso- 
ciations, and other institutions. Here, again, as in 
the family, the elements which compose our natures, 
are and ever have been found to be mouldable in de- 
grees, as in the family are farther moulded, and ap- 
pear in these different forms which society so presents. 
Tribes without families are the lowest forms of life. 
It is only in the Honor and Integrity of the House- 
hold that the Family and Society are kept pure and 
uncontaminate. As these are degraded, or perverted 
by individual excesses, or systematic designs and 
indoctrinations, the corruption of families, and the 
confusions of society appear. It is history ; it is in- 
dividual experience ; it is the observation of the Wise. 
The Deliverance is only from the Father of All Life, 
in the Sanctification of life in the Family on Earth. 



THE PRAYER AND THE LAW. 241 

US — Here, in all goodness and in the largest charity 
of our respective individual natures, it is ever and 
always us. In thought, feeling, and act, it is man 
breathing forth the fulness of his Spirit for the uni- 
versal man. Elsewhere in human life it is I, I, I — the 
constant unintermitting Egoism of the deadly selfish- 
ness. The interminable and ever-repeated forms of 
me and mine are blotted from this Prayer of and for 
universal Life. 

PROM — Apart, separation ; away from trespasses, 
offences, and their defilement. The Spirit stands for 
the moment in the integrity of its moral powers. 
The child may learn to walk ; it may reach the hill- 
top ; it may scale the mountain. The Aspiration is 
from Defilement, and in moral habitudes will be ever 
and always upwards. 

EVIL ; — This word has a complex or double mean- 
ing. It means injury, loss, undue inconvenience from 
external causes ; and it means the internal subjective 
condition of our nature which leads or prompts us 
to wrong, and makes us the slaves of indulgences 
and passions. Both meanings are here included : the 
mental moral condition that would do wrong, as well 
as those injuries and disturbances to our persons, 
estates, and characters, which would prevent their 
proper and moral use in life. A prayer for blessings 
implies our purpose in their moral uses. 

FOR — Because ; it is so ; it is the fact or cause 
21 



242 DEUS-SEMPER. 

that unites and binds all together in the moral sys- 
tem of the whole. 

THINE — Again Our personal acknowledgment 
of His Personality. 

IS — The ever-beginning, the ever-recurring, and 
never-ending fact in the successions of human life, 
yet in the eternal is of the Almighty. 

THE — The definite article; the very and thine 
own. 

KINGDOM, — The universe of all created things, 
moving, living, and unfolding in the order of his In- 
telligence and Power and Beneficence. 

AND — And the Kingdom is conjoined to and sup- 
ported by the vigor, strength of the Living Forces of 
its movements by 

THE — definite and definitive Power, which 

POWER, — rules and governs in actual potency in 
all the departments of this Physical and Moral king- 
dom, united and interlacing as they do in a unitive 
system of the whole. 

AND — to these is conjoined and spread over all 

THE — actual, positive, appreciable 



THE PRAYER AND THE LAW. 243 

GLORY, — which is the supremacy of a great fact 
and law of order, in the consummation of Wisdom 
and Love. The onward, ever-rolling movement of 
nature and life is, in its grand system, a limitation 
of action, and its moral intellective grandeur consists 
in this very limitation. Think it, if you dare think 
it, of an almighty lawlessness of Power ; — and power 
is everywhere. In its co-ordinated energies it is or- 
derly swaying the stars and the planets, and furnish- 
ing and moving forth the orders of nature, and in its 
excess of action is tending to earthquakes and hur- 
ricanes, or to pest or famine — or, in its human use, 
slaughtering millions in battle-fields. Then turn 
w T ith grateful heart and unfolding knowledge to that 
Wisdom and Love which are limitary, are co-ordi- 
nate as powers, of all Power, and which in God's 
own time pours the Glory of their Order over nature 
and into the unfoldings of History — then strive as 
best you may for that unfoldment of your own appre- 
ciative Wisdom and Love, which in this Reciproca- 
tion will make you a Child of God, doing the Will 
of the Father on Earth, Forgiven and Forgiving of 
Trespasses, and so substituting Love for Law. When 
these things shall Come, then the Family on Earth 
will keep holy the great Sabbath of their rest, and 
the Kingdom, and the Power, and the Glory will be 

FOREVER AND 'EVER.— Scecula Sceeulorurn; 
through all ages and forms of existence and Being. 

Amen, Amen. 
Verily, Verily. 



244 DEUS-SEMPER. 

The absolute Verily that this is Truth. It is the 
solemn assurance to those who have advanced so far 
that they have a consciousness of Aspiration, though 
it may not be wholly clear and unclouded, that there 
is a Spirit in them struggling to the Light, to the 
Truth of a Higher Life and to some higher Love, 
and for which they may and are to Act. Those w T ho 
must believe from these dim intimations and presen- 
timents of this, their responsive, though not fully de- 
ployed moral nature, accept the assurance on Faith 
(Pistis), as concurrent to and supplying (gratifying) 
this very want — this mystical element — in their na- 
tures, thus growing up to light and self-conscious love. 
While there are others who, seeing physical causes 
uniting and producing physical effects, with positive 
certainty of results ; and physical and moral causes 
uniting and producing their effects with like positive 
certainty of results, as in the inebriate, the glutton, 
the worldling, the dissolute, and the profligate of every 
class and kind where the effects of these combinations 
of causes are charactered in absolute certainty ; and 
who further see moral causes uniting and producing 
their positive effects with like certainty of results in 
the contrasts between good men and bad, the good 
becoming better and the bad worse, and that the Evil 
of life is only positively relieved by moral causes, and 
who look into life and see that these are efficient 
causes, and to them the Amen is the self-conscious 
conviction, not simply of the Faith which sometimes 
stumbles and occasionally falls, but of the Knowledge 
(Gnosis) — the Scientific Belief — that these things are 



THE PRAYER AND THE LAW. 245 

verily, verily so. It is no longer to them the Com- 
mand, the Law, though the Commandments still sub- 
sist in higher obligation. 

Thou shalt Love the Lord thy God with all thy 
Heart, and with all thy Soul, and with all thy Mind — 

{dianoia). 

Love cannot be commanded, except in a discipline 
of life which demonstrates that the Command is 
given in Love, and thus evokes and evolves the love 
in the commanded. In the very constitution of the 
human life Love is an element of spontaneity and 
of unfoldment. It is our knowledge of individual 
life ; and the child which loves the household, in time 
loves the husband and the wife, and in turn loves 
the children, and loves (it is still the same element 
of love) the prosperity and honor and respect of the 
world which may cluster around this family ; and it 
is only love in a higher Intelligence which can take 
them up into the sanctitude of the eternal household 
of Love. Yet it is the very element out of which 
Fear and Awe originate. " In the Fear of the Lord 
is the beginning of Wisdom." We fear only for 
that which we love, and a little further on we fear 
that which we love, lest we offend. Fear and awe 
in the simplest form is the sense of contrast between 
our impotency and weakness, and the powers in na- 
ture or the known powers in life which can injure, 
punish, or destroy. Fear and Awe, in this mental 
and moral unfolding, where their system is seen as 

21* 



246 DEUS-SEMPER. 

disciplinary and educative, may ripen into Reverence 
and Love. And now, after the general Mind of por- 
tions of the Races has ripened, mentalized, been led 
through a long historical education by preparative 
movements of the Hebrew and Japhetic minds, as of 
other races, it is OUR FATHER in reverence and 
love — in reverent love. A Family without reverence 
and love — a reverent love for Parents — is a family 
of degraded passions, selfish feelings, venal purposes, 
and low and vulgar views of their moral position, 
duties, and destiny — even for this life. As are the 
Reciprocations between Parents and Children, so is 
the Family. So in the Family of Man as the facts 
and the law of their intercourse is the vile medley of 
base and malignant passions, of mere selfish and mer- 
cenary interests, and cunning Jesuitries of circumven- 
tion, — and w^here there is no recognition of the Perso- 
nal Father in Heaven to adjust the Trespasses and to 
discipline and educate to the Charities of life, — then 
is life but a Gaming-house of fraud, duplicity and vile 
success, or an Aceldama — a field of blood in its con- 
fusions and retaliations. Reverse the Picture, in the 
law, " That there is Peace on Earth and Good-Will 
to Man," and it is the Household and the Family of 
God. So it is seen that it is the continual direction 
(metanoia) of the Mind — the powers of the Heart and 
the Soul and the Spirit, in a continuous intendency 
(dianoia) of this Spirit, up, and forever up, to the 
kingdom of Power and Glory. The Commands of 
the Decalogue become merged in the Love and Har- 
monies of the catholic, all-embracing Prayer — yet are 



THE PRAYER AND THE LAW. 247 

they, the Command given in Love and the Prayer 
reciprocated from Love, but One. It is the Tryst 
of Conciliation. 

Hear also, and again, and ever, what the Giver 
of Life saith: 

Thou shalt Love the Lord thy God with all thy 
Heart, and with all thy Soul, and with all thy Mind. 
This is the First and the Great Commandment. And 
the Second is Like unto it. Thou shalt Love thv Neigh- 
bor as thyself. 

And now, in the culture of the ages, in the fuller 
sympathies of unfolded charities, in the moral utiliza- 
tion of the powers of nature for the welfare of man, 
in law^s wisely and judiciously legislated and executed 
in the conciliations of Peace and Order, for the Pres- 
ent and Future, the response well might be, will be, 
in the Final Conciliation, 

On these Two Commandments hang all Laws and 
Prophecies. 

Amen and Amen. 



248 DEUS-SEMPER. 



CONCLUSION. 



Rufus. Well, somehow, I am inclined to feel, fori 
can hardly say I think, that there must be some ele- 
ment in nature, other than mere physical force or its 
modifications, to account for the distinctions of Sen- 
sibility, Sensitivity, and Thought. 

Cerinus. And I am inclined to think that there is 
a more intimate connection between Mind, exhibiting 
these qualities of Sensibility, Sensitivity and Thought 
on the one hand, and Matter on the other, exhibiting 
the same qualities in different forms of diffraction, 
and different modes of manifestation or embodiment, 
yet without the self-consciousness which characterizes 
autopsic man, for otherwise I can get no mediation 
between these segregated minds, between Mind and 
Mind through Matter, nor for Mind over Matter, but 
I feel that as I lower Mind into the forms of Matter, 
somehow, Mind is degraded. 

Glaucus. So far, my friends, you have passed the 
guff You, Rufus, by passing over from one side ; 
you, Cerinus, by going over from the other. Where 
you met and passed, you cannot, perhaps, say, any 
more than old friends, who are reconciled foes, can 
say how they became conciliated, but in a true recon- 
ciliation, wonder at the cause of their difference. As 
each of you passed, again you face in opposite direc- 



CONCLUSION. 249 

tions, and Truth being a perfect circle, you will meet, 
but it will be at a point in the circle in which yon 
will escape from the solitude of thought, in its iso- 
lated systems, to the mutualities of your nobler sym- 
pathies, melting and moulding all into the harmonies 
of the diviner life. You will contribute to the sol- 
ace of each other ; the one, in the utilization of the 
powers of nature and the enlargement of intellectual 
thought, and the other, in the diffusion of moral sym- 
pathies and their higher combinations in intellectual 
modes of thought ; and both in the reconstruction 
of the system of society, in which all shall be more 
harmoniously exercised — actualized. 

The conflict of systems, as systems, is reducible to 
these propositions, a. The Material Powers are, in 
a sense, to be rnentalized, that God may be seen in his 
own omnipresence to every part and operation of na- 
ture. It can be the only law of his Omnipresence. 
b. The mental powers are to be found as essential 
powers— -forces of life, yet so that matter can be sub- 
sumed, as in some manner under it, for the uses of 
the moral system of Humanity. The conflict has 
been conducted from the purely intellectual stand- 
point, always terminating in some system of Idealism 
— abstract thought — Rationalism, on the one side, 
ending without Forces in the final conception or af- 
firmation of God; and on the other, with only physi- 
cal forces which generate thought, until the materi- 
alist (Carl Vogt and Moleschott) affirm " thought is 
a secretion of the brain, as urine is of the kidneys. 
Without phosphorus there is no thought." The one 



250 DEUS-SEMPER. 

overlooks the stabilitation and correlations of matter, 
in those attributes of matter which mould and pre- 
pare it for the uses of mind ; the other overlooks mind 
in its higher correlations with the Primal Mind, on 
the one side, which so endowed matter in its attri- 
butes, and the derivative Mind in man, which, on this 
side, self-ultroneously uses, misuses, and abuses these 
attributes of matter. 

To give some idea of these currents of speculation 
as they influence the present modes of thought, as seen 
in the Focus of Converging Lights, and which is but 
a compend of all speculation, yet in their exhaustive 
and exhausted conclusions: One hundred and fifty 
years ago, Baruch Spinoza, a Jew, appeared at Am- 
sterdam, whither his parents had fled from the almost 
universal persecution of the times. " In his life there 
was mirrored the unclouded clearness, and exalted 
serenity of the perfected sage. Abstemious in habits, 
satisfied with little, the master of his passions, never 
intemperately sad nor joyous, gentle and benevolent, 
with a character of singular excellence and purity, he 
faithfully illustrated in his life, the doctrines of his 
philosophy." Schwegler, Hist of Phil, 185; Lewes, 
Biograph. Diet, 456-470. Novalis called him " the 
God-intoxicated man." He started from the concep- 
tion, or rather affirmation that there was but one sub- 
stance, which he called God — " only one infinite sub- 
stance, that excludes from itself all determination or 
negation, and is named God or nature," and to which 
nothing can be ascribed, except Thought and Ex- 
tension. This is the En-soph of the Jewish Cabala, 



CONCLUSION. 251 

the "unconditioned" of Hamilton and Mansel, the 
Homogeneity of Spencer, the Conservation of Force 
of the Scientists, the Monophysite — the one essence 
(although he does not use the term which yet runs 
through all the Papal theology) of Cortes, in which 
" all things are in God, in the profound manner in 
which effects are in their causes" and which Weninger 
affirms, when he says there are not three persons, but 
three " relations " in God ; thus abandoning the old 
creed of Athanasius, and substituting for it the indefi- 
nite generality of relations — each seeking the primal 
source of all things. Philosophy seeks to become defi- 
nite ; the theology of the schools cleaves to the indefi- 
nite and the general. Philosophy did not see that 
Thought, in its most hidden and recondite forms, is 
essentially, by its intrinsic co-ordination, modified 
by Love, — and that its activity could only be mani- 
fested by objective actuation or creation. Theology, 
always distrusting Thought, tended to lose itself in 
Mysticisms. In the resume of the great struggle of 
the centuries, it is seen that all were contemplating 
but different parts of the great web and woof of the 
Forces of the Universe. Spinoza was accursed un- 
der the terrible Anathema Maranatha of the Jew- 
ish synagogue, who, themselves were accursed under 
the Maranatha of the dominant hierarchy of Europe, 
who in turn, are under the ban and protest of hu- 
man reason, in the great fulness of its deployment 
of Thought and Sympathies ; yet Germany- to-day 
honors Spinoza as the great thinker of the world. His 
fault as a thinker, a builder of system, w^as that he was 



252 DEUS-SEMPER. 

too loyical to be true. He omitted the co-ordinate ele- 
ments essential to the modification of Thought, and 
their objective manifestation in the actuality of Crea- 
tion. Religion was and is based mainly on this mys- 
tical element of Love, without which there are no 
natural or moral sympathies in nature and human 
life, without which there is no self-dedication to truth, 
without which there is no sanctification of life, bythis 
dedication of life to Truth in God, — yet in its human 
environment so subject to extreme exaltations, so 
subject to introversions and malversations in bigot- 
ries, fanaticisms, delusions, or in the direful concen- 
trations of casuistical and Jesuitical purposes. It, 
therefore, when it abandons the self-poised self-con- 
sciousness of Jesus, in that equation of Light, and 
Love, and moral Action, which makes him the lumi- 
nous point of nature and of history, must work its way 
through persecutions of fire and blood, and confisca- 
tions and imprisonments, to the clearer Intellectual 
Thought which harmonizes all things in its grand 
ernpiry over the domain of life. 

The African looks to his fetich, the children of 
Japhet anthropomorphized or apotheosized the powers 
of nature, the Egyptian groped after Ernph, Phtha, 
and JEicton, and covered the statue of Isis with a sym- 
bolic vail, the early Greek speculated on his princi- 
piurn or Arke, the Alexandrian philosophers sought 
their huper-kosmion, the Jew his Ilaen-Soph, Spinoza 
his Infinite Substance, Hamilton his Unconditioned, 
Spencer his Homogeneity, the Scientist his Force, 
Cortes his Monophysite, Weninger his " three rela- 



CONCLUSION. 253 

tions," — these representative minds of the race but 
typify or express the common element in man, which 
must, in some form, reach up. And only once in all 
the long and eventful history of the race, did there 
appear a calm, serene, genial, self-poised but earnest 
Self-consciousness, which, in all its manifestations, 
avoided all myth, ail mystery, all speculation, all dia- 
lectic, all question of science, all wealth, all power, 
all distinction, except that which recognized him as 
the embodiment of the Truth and Love which he 
proclaimed — and reached down to man, as if he w r as 
the Son of God, and the Brother of Man, and that he 
held the key and the torch to the inner chambers of 
the Temple of Life. ... In the outer world you find 
or seek your intellectual life in the pursuit of these 
problems of Science, and find its employment in the 
prudential action of life ; but you can never get rid of 
the mistical Love which haunts you through all the 
chambers of the heart and brain, in those sympathies 
w r hich bind you in so many forms to your race. As 
you turn in and intend your powers to your own puri- 
fication, you find that it is only in the proper exercise 
of these sympathies, in a love of Purity, that you find 
the solace of this Love. Nature comes to you first, 
but always in the garb of these sympathies, in the 
care, solicitude, and love of the household; knowl- 
edge, next in succession, and you plunge into nature 
to understand it, or use it for your various loves of 
gratification, and you in some measure find yourself 
in your actualities in life, but you increase the circle 
of your sympathies in friendships, domestic ties, par- 

22 



254 DEUS-SEMPER. 

ties, sects, etc. As you wisely seek purification in 
higher reaches of moral life, in self-dedication in the 
love of Truth, you find the Moral System for Hu- 
manity, and you find the element of this life in this 
intrinsic love. Material nature is given to you in 
concrete and external forms; the omnipresent love 
can only be given to you in a moral life — a moral in- 
tusceptiveness of this Love, as in and of the Primal 
Being. Find this, if possible, in all these involutions 
of mythes and mazes of speculation, and your love of 
Science, but always by finding it in your own self- 
consciousness, — and then go into the self-conscious- 
ness of Jesus, and see what reaches of Moral Life are 
still above you and beyond, and that in the solidaric 
unity of the race, in that law and fact of unity which 
prevails in the moral life of man, there are correla- 
tions for the final harmony of all in and under God. 

'Tis where the Truth is One in Trine, 

'Tis where the Three is each divine, 

That Thought, and Love, and Act may join. 

In the demonstrations which have been madef, it be- 
comes certain that there are distinct planes of causes, 
each having its own peculiar independency of exist- 
ence and action, yet all with immediate or mediate 
correlations to ever} 7 other plane. The Primal Cause 
moved the prime forces into atomic preparations, dif- 
ferent in their kinds (the sixty-four chemic elements), 
yet with manifest and necessary correlations to and 
with each other. In these facts they are mouldable to 
and in all the subsequent economies of the universal 



CONCLUSION. 255 

system. They are the very material for the Morphic 
Power. Mineralogy, Metallurgy, Botany, the Nat- 
ural History of Animals, came in, in their organic 
forms, in the successions, — economically dependent 
on these mouldable atomic preparations. In all the 
planes of causes, their interactions — the phenomena 
of the respective planes in themselves, depend on the 
special law and functionalized forces of each particu- 
lar plane, by which it is so limited, segregated, and 
set apart in its plane of kind or species. The atoms 
act on each other by the chemic laws. Minerals 
form into their definite crystals by the special law- 
forces which so mould them into their respective 
forms. Vegetables are moulded from the atoms by 
the autonomic forces of their germs or seeds, and so 
perpetuate their kinds. The animals herd together 
in virtue of their separate norms and facts of instinct. 
Man, in the same law of system, on his higher plane 
of existence, finds his associative attractions and re- 
pulsions, and his broader field of intellectual vision 
and moral activities. Yet in the very fact that these 
atoms are mouldable in so many forms in the vast 
combinations of these their intrinsic correlations, 
varieties in all the planes are not only possible, but 
are the provision from these very causes, in the very 
order of the system which superimposes upon them 
the differences of the planes of these existences. So 
in human life the like order prevails, and hence the 
vast variety of the human family. As the planes are 
separate and designate in their respective forms of 
forces, so in the p ] ane of human life there is separa- 



256 DEUS-SEMPER. 

tion and designation from all the lower planes, and 
by which man is man. In the plane of human life, 
while there is therefore provision in these causes for 
the varieties which prevail, there are also the ele- 
ments of identification which lie at the base of this 
plane, and give it its law of unity, and its fact of con- 
substantiality, by and through which men specifically 
and specially act, interact, and blend with each other 
as such human creatures. These are the elements 
by which each one is in the image and likeness of the 
Creator of all, and in virtue of which these are posi- 
tive causations as between themselves, by which they 
so specifically act and interact with each other as hu- 
man creatures, in their intellectual and moral mutual- 
ities and antagonisms, and by which they possess the 
" sense of Aspiration — possibly of Inspiration." These 
are the elements of their intellectual and moral asso- 
ciations, and of that aspiration which appears in the 
early superstitions and all cultures of religion. The 
identification runs through the whole human family 
from the beginning, through all successions and all 
diversifications of personal types and religious faiths. 
In these elements of identification is, must be found 
that solidaric life which unites them in one consub- 
stantial and homogeneous whole, by which they so 
act, interact, and blend, just as in the lower planes of 
animate life and nature there are powers, as differen- 
tiate forces, by which they are as they are in their 
several species and kinds, and by which they act and 
react on each other. In this higher life of man these 
higher elements of humanity act and react in the 



CONCLUSION. 257 

degradations and culture of individuals and of races, 
yet as modified by the organizations in more imme- 
diate correlations with the atomic preparations. It 
is its own system of intellectual and moral Cause and 
Effect. It is a system of intellectual and moral Causa- 
tion, and the human family in all its integers are but 
parts of the system, and susceptible to the influences 
of these causes in this plane of life. The solidarity 
is complete and universal, i$ the presence of that in- 
tellective power (light, logos, reason, wisdom), which 
runs through all, in connection with that associative 
and so reciprocative, and that active, actuative ele- 
ment, found in the system of all things, and self-con- 
scious in man. Those who dislike the term solidarity 
must accept the fact of Consubstantiality. Again 
repeat, that it is a system of intellectual and moral 
cause and effect, and such, it is the action of cause 
and effect, yet in the higher plane of their manifes- 
tation. As in the geologic eras there were prepara- 
tive assimilations for the later and higher organiza- 
tions, so in the historical procession there were prepa- 
rations of intellectual and moral assimilations — from 
the Genesis to Melchisedec, to Moses, to Jesus ; from 
India or Asia, in some part, to Greece and Rome, 
and to Holland and England, thence to America. 
The consubstantiality of the race, therefore, is an ele- 
ment subject to the action and reaction of these their 
special and higher forms of intellectual and moral 
forces, as it is also through the organizations con- 
nected with it, dependent on the causes in the other 
planes. These causes, like all other causes, must be 

22* 



258 D^US-SEMPER. 

brought into appositions and oppositions to produce 
their effects. The lower the condition of any portion 
of human nature, the further is it removed by this 
want of intellectual and moral assimilation from the 
higher, and from the Highest, which is its ultimate 
objective point of Aspiration. Observe that it is a 
fact and law of causation, and that to each one in 
his allowed circle, it is the fact and law of his own 
self-cause, by which he determinates his life to deg- 
radation, or to aesthetic, or to moral culture, and so 
acts upon others. But he is in this wise subject to 
the influences of like causes around him. He not 
only acts on others, but others act on him. By the 
very terms and demonstrations of Science, the forces 
are universal and omnipresent ; the forces are con- 
nected with our self-consciousness in its limitation of 
personal identity, and are its ministers and servants ; 
in the omnipresence of these forces they are con- 
nected with the Supreme Self-consciousness in " the 
boundless, uniform sensorium of Deity " working in 
forms, in power, in order, in the physical and moral 
system in this world, yea in the boundlessness. This 
higher moral cause, thus omnipresent, all-pervading, 
and reciprocative in moral intelligence, may act on 
all. It belongs to the action and reaction of all the 
planes of causes, as modified by the Supreme Self-con- 
sciousness and the human self-consciousness. God is 
in his supreme self-consciousness ; man is in his objec- 
tive^ limited self-consciousness. The lower down he 
is in the coarse animalistic or human organizations, 
the further he is removed from that Supreme height. 



CONCLUSION. 259 

The greater is the gulf of separation. The nearer a 
self-consciousness in human form is to God — that is, 
the higher and purer it is in this moral intelligence 
and activity, the more universal, pervading, recipro- 
cative, and causative it must be, and is as a Norm- 
Source of Moral Power. This is so of essential, in- 
tellectual, and the moral necessity of thought — of 
our thinking ; and the facts of life correspond to the 
law of the thought. All began in God ; all must end 
in God. God is all and in all. He is the source of 
the threefold light, working in all its organizations; 
he is the source of the trifold Light of Intelligence 
and Love, and in these, of the Moral Activities of the 
historical procession of Humanity. In this limita- 
tion of planetary masses, in the identification of indi- 
vidual self-consciousnesses moving arid acting on these 
masses, yet in the omnipresence of these forces in all 
space, God is ever-present to all things. The law and 
demonstration which make him the Creator, must 
find him the Preserver in the universal system, and so 
present to every atom, and to every self-consciousness, 
yet in the order of his system. God is in his supreme 
self-consciousness — man in his objective limitation 
of self-consciousness. No plane of causes, in and of 
itself, rises above its own plane, yet the plane of hu- 
man life has been unfolding in the historical proces- 
sion in higher reaches of moral intelligence and diffu- 
sive sympathies, yet ever in the presence of traceable 
causations, the search for which, in so many forms, 
constitutes the Philosophy of History. The causa- 
tions are traceable ; their origins obscure or constantly 



260 DEUS-SEMPER. 

contradictory of the generalizations of Science. Why 
was Socrates not one of his wretched and outcast 
judges ? Why was not Jesus a Barabbas ? The gen- 
eralizations of Science fail here, for God is in imme- 
diate correlation with humanity, yet in his double 
system of operating on the deific side, and leaving a 
large field of contingent action (philosophic contin- 
gency) for man. As God descends towards man; as 
man in the exercise of his own ultroneous Self-Cause 
approaches towards God, the separation is concili- 
ated, the gulf is passed, yet and so in the action of 
intellectual and moral causations — in God and in man 
— in virtue of the solidaric correlations, by which 
man is in the image and likeness of God. Jesus, pre- 
sentative of this highest Self-consciousness, stood in 
the historical focus for collecting all the parallel and 
divergent beams and pencils of the Light, as it was 
broken in the diffractions of humanity, and so for 
converging them for their identification as from that 
Source, and thus for radiaiing it in new organiza- 
tions in the successions of history. It is the Bridge 
across the Gulf. The line of Procession is a long and 
weary pilgrimage, and it can only be securely and 
successfully travelled in the threefold Light of wis- 
dom, love, and activity. The chaos of history, like 
the progression of the geologic ages ending in autop- 
sic man, is moving forward to the moral organization 
of society. . . . The first pages of history (Moses and 
Berosus, ante, p. 132) open up with the declaration 
of the identification, or immediate correlation of man 
with God. This can only be in virtue of wisdom 



CONCLUSION. 261 

and love in moral activity in man, and these are now 
seen as actual causations. God is, subjectively, over 
all — man is in objective limitations — away from God. 
Moral causations must act upon this solidaric element 
to bring man to a higher, appreciative knowledge, 
and life of moral action, in which he may be recog- 
nized, even by the denizens of this earth, as a higher 
and purer man, and nearer to perfection — nearer to 
God. The higher a man is in this moral nature, the 
nearer he is to perfection, in the concessions of all 
orders of men, Scientists and others. He who can 
transcend the ideal (?) or the real picture given of 
Jesus, earth has no further lesson to teach him, either 
by the " equation of forces " by the Scientists, or 
by the asceticism of the Stoics, of whatever school. 
But until then, the unfolding perfection of his life 
must come from those intellectual and moral forces 
which gave to this form of humanity the highest 
self-consciousness, presentative of that Higher, from 
which He and all came. In thus reaching to God 
in this " brotherhood " in Jesus, we too become the 
Sons of God, in this kinship of the higher nature. 
The norm-idea of image and likeness, from its vail of 
deep involution in the unanalyzed declaration of Gen- 
esis, and in the early condition of the human race, 
is unfolding to the actualized reality in the demon- 
strative analysis of science and the consummations 
of history. 

Power is; Wisdom is; Love is; these in finite cor- 
relations are found in the solidaric personality of 
man ; — these in absolute and co-ordinate infinity is 



262 DEUS-SEMPER. 

God. These trine elements have been found in man ; 
they are found in God. There must be identities of 
cause (two causes must co-act to produce any effect), 
which produce or manifest them in both, or there 
must be direct image and likeness in the solidaric 
element of humanity to God — the Prime Cause. The 
same elements are found in all the planes of causes, 
in various forms of diffractions and modifications. 
The attraction, repulsion, and polarity of the atoms ; 
the diverse forms of crystals ; the forms and sexuality 
of plants ; the kinds and diversification of instinct, 
in which there is the blind intelligence in each in- 
stinct which directs it to its object of gratification, 
and the power to accomplish the end ; and the self- 
consciousness of these powers in man point to the 
one or the other of these conclusions. Let us form 
what conception or ideation we may of That which 
ruled the prime forces into atomic preparations ; here 
are the planes, and the diversifications in all the 
planes, in all the differentiations. Here is the great 
fact of differentiation, in forms, in quantities, in 
qualities, in substance, and in functions of action. 
Man is in like manner in limitation, in quantity, in 
qualities, in substance, and functions of action, and 
he is therefore not in identity with the universal life 
which in these functionalized modes of existence, ap- 
pearing ordinately after long successions, insouls and 
oversouls all things. Man is therefore but a class 
in these classes of Differentiation. But the trine 
elements are found in him, in representative image 
and likeness in self-consciousness, and so is nearer to 



CONCLUSION. 263 

the Norm-Powers which ruled the whole into exist- 
ence. There are three methods of verification for 
these three hypostases as positive powers or forces. 

a. Synthetically or philosophically, b. Analytically 
or scientifically, c. Historically. . . . a. Synthetically, 
then, Power as omnipotent is the complement of all 
force as mere force. From the atom to a system of 
worlds, the various modes of force are but diffractions 
of power, whose synonym is Omnipotence. No force 
is gained, no force is lost. Power, simply as power, 
does not give or convey the idea of knowledge, of 
sensitivity — of wisdom. Therefore, Omniscience as 
the form-giving, the correlating, the giver of correla- 
tions, the ruler of these forms, quantities, qualities, 
and functions into system, is the synonym of that 
co-ordinate, hypostatic, and intellective power which 
rules all things into the system of all things. As 
omniscient, it is not simply the all-knowing, but the 
forecasting Norm-Power which works in infinitude, 
in space, and in the perpetuity of time. Power and 
Wisdom of themselves, will not give gratifications 
in and for use; will not give enjoyments in mere ac- 
tivity, or in mere knowledge. The absolute Love 
alone can furnish a base for all the gratifications, en- 
joyments, and love of truth, and love of activity for 
the pursuit of the ends of action, which must always 
find a love at the end of all pursuits of knowledge 
or activities, and of both. . . . Always in some form, 
a love is implicated for the end or object of pursuit. 

b. Analytically ; Power unexercised, unactualized, is 
a mere potentiality ; that is, is power in inactivity. 



264 DEUS-SEMPER. 

As it goes into action, it manifests power, — force. It 
does some act, or it moulds or makes some thing — 
many things. A self-consciousness, then standing over 
from it, begins to form some knowledge of Power from 
its effects. This is more or less definite, as the action 
of the Power itself is more or less definite. . The first 
conception, the induction is that of Power. As the defi- 
nite acts of Power take form in this thing and in that, 
as these are definitely suitable in themselves for their 
own ends of action, and as they are adapted in vast 
numbers and orders of things, each to the other, and 
the whole to some partial or more general system, the 
form-giving and correlating power is seen to be wise, 
and with a hypostatic control over its co-ordinate 
powers. The Wisdom as power thus to rule and con- 
trol into system, must be inducted as the intellective, 
the normalative power. So Omniscience is inducted. 
In the succession of orders, existences appear with 
sensation, and in this with the sense of various grati- 
fications, and with objects in nature suited to the 
craving and enjoyment of these senses of gratifica- 
tion, and the use, the wherefore, in the multitude of 
these uses of everything appears, and it is ever found 
in the enjoyment, the love of something. The Pri- 
mal Love for gratifications and enjoyments, for ani- 
mal, human, and moral uses, is thus also inducted, 
and in the sense of Aspiration man reaches up to the 
Absolute Love, even as he finds higher reciproca- 
tions among his fellow-men in higher and purer loves. 
c. Historically ; the Japhetic race began in its early 
involution, in the worship of the great Powers of 



CONCLUSION. 265 

Nature. Nature was not deified into one God, but 
into many gods. All the grand or great powers of 
nature had each its representative in the Pantheon 
of this people. In the long process of their historical 
deployment, they dimly reached forth to a Supreme 
Intelligence, to rule the order of the universe, and 
to control the spasmodic and intermittent action of 
their lesser gods of this nature. In these processes, 
Venus, the goddess of Love, known by many names, 
arose out of the foam of the sea, that prolific source 
of multitudinous life. The double face and form of 
Love, that which leads to all licentiousness and prof-* 
ligacy of life, and that which directs to honor and 
worthy deeds, and the love of the gods, appears in the 
Symposium of Plato — one of the richest productions 
of the philosophic mind. As the conceptions of this 
Love became more full and definite, their systems of 
Morality were improved and enlarged. ... In the He- 
brew race, Genesis opened with Elohim, the Almighty 
Power; it trembled in the presence of El Shaddai, 
the Almighty ; it became mute with awe, and dared 
not pronounce the name Jehovah, Jah ; it bowed in 
submissive humility before Ehje, Tzebaoth, and El- 
jon — all more or less expressive of Power. In the 
Bible history, Power is the element of government, 
and the dispenser of reward and punishment. Yet 
the reference to his wisdom is distinct and impres- 
sive, while his love is always special, circumscribed, 
and chiefly inferential. God is here pre-eminently 
the Almighty One — the God of Power. He is the 
hypostatic power of actual creation and of personal 

23 



266 DEUS-SEMPER. 

government. The code of Law i& hard, burdensome, 
imperative, and bloody — yet attempering as the con- 
ceptions of Wisdom and Love, gained in fulness and 
clearness*. When the nationality of Israel perished 
in the great revolution and overthrow of nations 
which came upon the world, a divine light of intelli- 
gence flashed up out of its ruins to illume, and warm, 
and cheer humanity. The "word" which conveyed 
it was simple, unique, comprehensive, all-comprehend- 
ing. It was the Light of Humanity, — the hypostatic 
element of that Wisdom which lighted up and showed 
the pathway by which man could ascend to God, by 
rehabilitating the earth in the purity and peace of 
Paradisiacal Love. It was not a light of Science, but 
simply of moral life, without which the earth is a 
" great field of blood," and art, science, and literature 
have no intrinsic moral value for man, and no conse- 
cration for human use in his higher love of a moral 
life. It was so calm, so serene, so comprehensive and 
universal, that his blind and dumb followers could 
not comprehend it. They lied, and swore, and de- 
serted him in his hour of extremity, — for as yet the 
Light, the Knowledge, the Wisdom had no consecra- 
tion in Love. It is here that the Logos, the Word, 
the Intellective Power, as the fuller expression of 
this second hypostatic essence in God, had its mani- 
festation. Jesus was presentative of this hypostatic 
power, in that moral aspect by which man alone can 
know and reach up to the Father of all. When 
these men, who had acted so faithlessly, received the 
benefaction of Love in the Pentecostal afflatus (called 



CONCLUSION. 267 

Grace in Theology), the foundations of a new order 
of life was laid in light and love. The old temple 
of Jerusalem, builded of stone, and wholly unfit for 
and incongruous to a universal system embracing hu- 
manity, was overthrown by rude paganic power. The 
newer temple is building in the hearts of the people, 
in that universality of knowledge and love which 
acknowledges no sectarian limitations as of perma- 
nent value, no local centre where arbitrary power or 
dogmatic error forestalls and limits the intelligence 
of the race, and devitalizes its love in ceremonial 
forms. Its foundations were laid in the endurance 
and beneficence of Love, and in the light {logos) of 
Heaven. The injunction to David was, in solemn 
verity, fulfilled by these faithful builders. " The word 
of the Lord came to me saying. Thou hast shed blood 
abundantly, and hast made great wars: thou shalt 
not build a house unto my name, because thou hast 
shed much blood upon the earth in my sight." The 
solemn temple to Truth and Love in the hearts of 
the people, could not have been builded, it cannot be 
preserved by brute force, in any of its many forms ; 
and whenever injured or destroyed, can only be re- 
paired or reconstructed in the patient sympathies of 
a self-sacrificing love, and in the application of a nor- 
mal and constructive intelligence. ... go your 
way into his gates with thanksgiving, and into his 
courts with praise. Enter into this Temple of Life 
with the key of Wisdom and the torch of Love, in 
the beneficence of thy deeds, and thou shalt find the 
All-mighty, the All-wise, and the All-loving God. 



268 DEUS-SEMPER. 

In the omnipresence of forces is the determinate 
presence of the Omnipresent Self-consciousness. In 
the unity of the universe is the coherence of all its 
parts. In this coherence of all the parts, down 
through forms and atoms or molecules to the forces 
which made all in the infinite space, is the depend- 
ence of all on that which is, thus, the omnipresent life 
of the whole. Precisely as any parts are affected, 
so far, the whole is affected. Man works with the 
Forces which so affect the whole, and is, so, in the 
Omnipresence. What he thinks, or loves, or does, 
more fully, what he thinks and loves and does is 
so present to the Ruler of the whole. The subjec- 
tive powers which he exercises, the objective powers 
by which he actuates and actualizes them, are but 
causations in limitation, lying in the bosom of the 
Infinite Cause. Man gives back to God what he re- 
ceived from him — but as modified by his own self- 
consciousness, good and evil. It cannot be otherwise. 
The law of the whole movement is coherence and 
dependence, yet in forms of limitation, and of man 
in his segregated self-consciousness, touching by this 
very law of unity, which, on the side of his physical 
nature, unites him to nature in its bonds of cause 
and effect, on the side of self-consciousness with the 
omnipresent Self-consciousness. So he is within the 
law of its cognition and government, under the sys- 
tem of order which embraces all. The omnipresent 
God embraces all, rules all, and "in him we live 
and move and have our being," the Invisible things 
of Ilim being seen by the visible. Man is the self- 



CONCLUSION. 269 

conscious copula in the actual syllogism of nature. 
As he turns to nature he finds nature ; as he turns 
to God he finds God as the premise and beginning 
of all things, and he finds man demonstrating his 
life and ever reaching out, in his correlate, recipro- 
cate, and associative activities, to higher wisdom 
and love, and so grasping at the complemental ful- 
ness of the Godhood. Power is, Wisdom is, Love 
is ; these in the limitations of finite self-conscious- 
ness, is Man; — in infinite ubiquity, is God; and the 
Mystical Love is the bridge across the, otherwise, 
Impassable Gulf. 




THE MEDIATION. 



The Religion of Humanity, in its manifold forms of creeds, 
rituals, and divisions, in the present state of Positive Science 
and Speculative Philosophy, is directly between two colliding 
and attritive elements of action, and so acting that they do 
not materially injure each other, but grind and disintegrate 
all which comes between them. From the process, the pure 
Bread of Life will give nourishment, and sustain the vitality 
in the Heart of Humanity. The one, Positive Science will 
eliminate the Facts and Laws of Nature, so that all forms of 
Religion must recognize and accept these facts and laws ; the 
other, Speculative Philosophy goes up, as far, and as well as 
it may, into the prime condition before creation (the beginning 
of the concrete), to determine the Essence, or at least the laws 
(the attributes) of the Essence, for the facts, and the laws of 
the subsequent concrete, — for the creation. As the Concrete, 
in the facts and laws of Positive Science are rightly deter- 
mined (as in the Astronomy of Galileo), and as the Intelligi- 
ble in God, the attributes of the Prime, is rightly determined, 
the adventitious and the human in the creeds, differences and 
hostilities of all forms of Eeligion will be cancelled and an- 
nulled, and the True Religion of Humanity be vindicated in 
the Conflict of the Ages. The End is their Conciliation : the 
conciliation is the End. It is ever and alway a seeking, and 
so a worship in a self-conscious, or unconscious subordina- 
tion to the Prime. If the Positivist shall look into the moun- 
tain, only to see what it contains, he may point out the height 
from which others may look into heaven ; if the Idealist, from 
his " castle in the air," shall send forth some brilliancy of 
thought, he may move the great nerve of Light which pervades 
the universe, like that which brings the light from Herschel's 
nebula to the earth, yet demonstrates that it exists still 
beyond. 

( 270 ) 



IDE ALISM+RE ALISM : INSUBST ANTI ATIOK 
THE SCIENCE OF E3STOWLEDGE 

AND 

THE SCIENCE OP THE INJNTEK LIFE. 



There are three distinct realms of Mental Con- 
templation: a, Intuition, or Mathematics in its ma- 
thesis ; 6, Ideation, or Intellectual Philosophy, Ra- 
tionalism, Idealism; e, Intusception, or the combina- 
tion of Intellectual, Moral, and Active Powers, by 
which we seek, can only find the Inner Life in all 
things, and Know the Truth and Love the Truth 
and Do or Act the Truth, in fulness of the Life. 

Take up the whole field of actual quantities as 
they may be limited and partitioned off in the sub- 
divisions of geometrical or arithmetical proportions, 
in the concrete or in pure science, and at once a 
science is founded, which at the base is positive, ab- 
solute, and certain — 3 and 5 are 8 ; the sides of a 
square or of an equilateral triangle are equal, and so 
in the axioms and all the details of the Mathesis. 
This kind of Truth is given in Intuition. All, who 
see it at all, see it alike. They see the elements, and 
alike see the combinations and the results. They 
cannot see it otherwise. They see it as an eternal 

( 271 ) 



272 DEUS-SEMPER. 

Insistence. It was so before matter was made. They 
see it as always so insisting, whether they affirm or 
deny the being of God, or the eternity of matter, or 
that matter was made. It antedates, in contempla- 
tion and in our knowledge of the atomic concrete, 
all modes of systematic manifestation from God, and 
all movements of natural forces in such combinations, 
and so all mathematical and proportionate quantities 
of matter, in suns, stars, planets, comets, or other- 
wise. It is something without subsistence or caus- 
ality, in and of itself, but is certain, absolute as true, 
and of which the mind can form no conception or 
contemplation of its genesis or beginning, even as a 
mental product of the Divine Mind ; but only that 
when matter came into its actual conditions for limi- 
tations and proportions, it then became applicable, 
was applied, in its insistency, to this matter, thus 
quantitated ; and when the forces were supplied in 
their respective portions, was qualitated, so far, and, 
so, limited and proportioned for measurement and 
weight, and so far for action and reaction. This In- 
sistent Truth, when seen, is seen absolutely, posi- 
tively, necessarily, in that necessity in which a 
Knowing Power knows because of its cognitive na- 
ture, — as repulsion is repulsion because it repels, as 
attraction is attraction because it attracts, and so 
because it is the essence of this Knower to know. 
This knowing is properly, here, Intuition, — immedi- 
ate beholding, when the circumstances and condi- 
tions of our beholding are in normal order. 

Matter exists in quantities. It also exists in forms 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 273 

other than in geometrical combinations for measure- 
ment and weight, and with qualities of various kinds, 
and with functions for various offices and diverse 
economies. These have had a beginning in time. 
So Scripture affirms ; so Geology and Chemistry de- 
termine. These forms, qualities, and functions, do 
not, in any way, come out of or be derived from the 
mathesis. They are not measured or weighed by it. 
They are not made in disregard of it, but in consist- 
ency with it, and w 7 ith large contingencies of propor- 
tions and pow r er of action and reaction which cannot 
be submitted to the mathematical tests. They are 
productions, by definite limitations, of adequate and 
appropriate forms, and by impressment of perpetua- 
tive autonomies in the germs of plants and animals, 
which take up the atomic particles and mould them 
according to these forms, kind after each kind. 
There is a ISTorm-Power, just now be it w r hat it may, 
in the universe, w T hich differentiates in the atoms 
which gives the qualitating forms in these autono- 
mies, which give new qualities, forms, and functions, 
to the prepared atoms, as they are appropriated, re- 
spectively, by this plant-germ, or that, this animal- 
germ, or that, in germ and in growling and actual 
life. These are not seen as positive, absolute, and 
necessary, but as conditioned and limited, adaptive 
and adapted to their respective planes and orders of 
life and action. The former is insistent, and, in the 
sense indicated, independent of Being and Existence 
as such. This second kind of the True is various, 
varying and contingent, in the sense of adaptiveness. 



274 DEUS-SEMPER. 

It might have been, or it might not have been, or 
have been otherwise. In actual history and experi- 
ment, they are undergoing various modifications, 
without loss of original type. They came in in their 
orders in geology. They disappeared. New succes- 
sions took their place ; and the fact of adaptations 
pervade the series and the successions. What these 
forms for figures, qualities, functions, classes, and 
species were, before their actual appearance in these 
concrete forms, are inconceivable, except as an Ideal- 
ism which preceded their existence, their beginning 
in this actual time and space, and which in their 
actual production provided for their adjustment in 
their specific details of forms, qualities, functions, 
instincts, &c, and these in reference to their classes 
and species, and the whole to the system of the 
whole. Wholly different, in substantial fact, from 
the forms of the mathesis, yet they appear in a sense 
subordinate to it, for they are to live and grow and 
move, and use and be used on the earth, in subordi- 
nation to its laws, but with their own inherent and 
appropriate differences. This whole realm of the 
True is given or comes to us some other how than by 
this direct, positive, absolute, necessary Intuition. 
It ever and always involves the idea of Causality, to 
us, both in the mental process and in the objectiva- 
tion into actual concrete form. This Idealism is the 
object of our Ideation. We go above the symbols in 
the Concrete to the divinely contingent idea, which 
came into u objectivation " w T ith the concrete, which 
embodied it. In this Idealism we get the transcen- 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 275 

dental forms, qualities, functions, &c, of the made, 
the objectivated things and their system in Nature. 
Objectivation is the Americanized word substituted 
by German writers for the more familiar word, cre- 
ation. 

Intuition is a pure Intellectual act. Forty-seven 
and sixteen are sixty-three, as all other propositions, 
processes and results of the mathesis is a dry, intel- - 
lective proceeding, yet they may involve the history 
of lives with the vicissitudes of national revolution 
and individual sufferings and sorrows. Ideation is 
an intellective act, but it is more. The field of In- 
tellectual Contemplation is not exhausted by Intui- 
tion. In Intuition only mathematical forms and 
proportions in weight and measure, and as repre- 
sented or representable by their diagrams or by 
numbers, are included. There is dependence in the 
whole of its processes on the elementary digits or 
signs, in the sense that they may be added one to 
the other, or subtracted one from the other, and the 
certain result be declared ; but there is no dependence 
in system in virtue of any element of life, or force or 
efficient coherence running through and binding and 
moving it in system. It is not in any way a produc- 
tion of mind : it is a simple beholding, cognition by 
mind — the Knower. The actual forms of vegetal 
and animal life could not come from or out of this 
dead, lifeless, causeless, mathematical and abstract 
insistency. These are in nature and life. They have 
their beginnings and endings, and new beginnings in 
newer successions in geology and in history. They 



276 DEUS-SEMPER. 

had their beginning, their beginnings, and they are 
in this broken chain, or in an order of succession in 
which the orders are separated by distinct differences 
of kinds and in distinct characteristics of the succes- 
sions, yet always the evidence of preparation and the 
presence of system in and through the whole. It is 
at the end of these successions that the Ego in the 
Selfhood of man appears. This Self knows. But he 
also thinks: He knows that he knows. This he 
does not know, self-consciously, until after he thinks. 
His knowing that he knows, must in some way be- 
come objective to this, his proper knowing Self, so 
as to know that he knows. So long as his knowing 
is pure Intuition (which we may suppose, but which 
in fact cannot be so, for he must begin in the object- 
ive concrete to get this pure mathesis), his knowl- 
edge would be only of this empty, causeless, mathe- 
matical formulae, and so without objective content. 
So long as his knowing is a pure Idealism (which, 
also, we may suppose, but which in fact cannot be 
so, for he must begin in the formed and formal con- 
crete, in the various forms of matter, its qualities, 
plant life and animal life, with their qualities, in- 
stincts, &c, to get the pure Idealism), it is but a life- 
less, causeless abstraction of thought, without essen- 
tial powers for forces, vitalities and actual correla- 
tions in system. But he starts with and from positive 
powers of life. Supposing that Logic applies to this 
order of thought, this idealism (a most fallacious sup- 
position, as we shall see), then what is in the conclu- 
sion, in this manifestation of the actual in nature 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 277 

and life, must have been in the Prime, as predicate, 
and the predicate must contain something other 
than the mere causeless mathesis, and something 
other than pure abstract Idealism for these contents 
and their correlates in nature, and which always ac- 
company knowing and thinking, and mould and 
modify them, and are moulded and modified by it. 
On any method of Positive Science which may be 
adopted, the sum of the forces in the end is the sum 
of the forces in the beginning. But this does not 
exclude the modification of these forces, in these suc- 
cessions, by a Prime Knower as a Norm-Power. So 
long as a knowing is a pure Idealism, it has, in this, 
no ground of efficiency. His knowing must in some 
way be or become objective to him to know that he 
knows. Otherwise it is but a subjective flowing or 
presence of this abstract idealism, without causal 
efficiency in it, and there is no objective subsistency, 
no unitary co-ordinate by or from which the knower 
can turn back upon himself and know that he knows. 
It is reverie. It is the nieban, the eternal contem- 
plation of the Bhuddist Theosophy — contemplating 
an eternal abstraction or nihility of Idealism. In ab- 
stract Idealism there is no objective — a subjectively- 
objective somewhat to know ; there is no transit or 
mediation to an objective somewhat of any kind, 
either in the Divine Mind or for actualization in na- 
ture and life. There must be an objective something, 
attribute or essence, in the self or out of the self for 
the knower to know, and there must be a subjective 
essence for the ground, the esse of the knower. In 

24 



278 DEUS-SEMPER. 

plainer language, the knower must be a somewhat 
which knows; the objective must be a somewhat 
— a co-ordinate subjective hypostasis — to be known. 
There must be self-retorsion, for self-knowing is, in 
some way, an objective position over from the self 
for this self-knowing. This is not only inconceiv- 
able, but is contradictory in a homogeneous, identi- 
cal unity of substance, subsistence, essence, esse, with- 
out attributes — which are, in well-considered thought, 
only names for positive, essential co-ordinations. It 
is impossible, it is unthinkable in any law or thought 
of cause and effect, to go up from the stand-point of 
existence, of this phenomenal to such abstract or 
positive unit in the esse, the Prime. It is not im- 
possible so to go up to a co-ordinate unity in the 
Prime, as we shall see. It is impossible to start 
from any view-point in Idealism, from a unit of 
Identity in the Prime, and arrive at the phenomenal 
diversity in existence. (See Cortes, Weninger, Craik, 
Lewis, &c, ante.) Existence in diversity is given us 
in manifoldness, in multifariousness. This manifold- 
ness appears, in part, in the diversities in the human 
race, and in the individualization of their integers ; 
yet it is only a plane of diversifications, dependent 
on one side, w T ith all nature below its plane ; but on 
the other side aspiring, capable of aspiration to 
higher unfoldment of life, — and, so, contains the 
ground of self-conscious aspiration, precisely as in 
the Knower there must be the ground or esse of the 
knowing. There must be a ground or esse of the 
ontologic known, and God, the Prime Knower, thus 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 279 

knows himself in his co-ordinate essential Love. 
Knowing is capable of limitation and expansion in 
individual forms of the knowers. In infinite knowl- 
edge there is no other conceivable limitation than 
that all which is or may be known is known ; and 
that which may not be, cannot be ; and this knower 
may know — knows that it cannot be, and that it 
may not be — e. g., 9 and 8 are 17, are all known, and 
it is known that 9 and 8 cannot be 19. This is of 
the limitation of the mathesis. There is another 
limitation. We know that we know; we know 
that we love, and that loving is not knowing, but 
that it is in and of a knower, and that it is a known. 
Here is a well-defined negative, that love is not knowl- 
edge. Here is a well-defined positive, that knowledge 
is, and that love is, and that they co-ordinate each 
other. This love, in its lowest forms, appears in 
some mere conscious gratification ; in a higher form, 
in a use for gratification ; that in a higher, there is an 
intense serene of self-enjoyment in knowledge, in tlie 
contemplation of the idealist ; and that the highest 
enjoyment would be the Ideation and the execution 
of a wise plan of knowledge and love for the exalta- 
tion, the redemption of , all kindred, with us, in the 
consubstantiality, the solidarity of our spirithood. 
But Love, of itself, cannot know knowing. We 
know action, actuation, our actuation, our self-ob- 
jectivation ; and we know that it is not knowing ; 
and we know that is not loving, however intimately 
it blends and unites with these, — however blindly 
and fatuously it may act without knowledge, — how- 



280 DEUS-SEMPER. 

ever fatuously and fanatically it may act under im- 
pulsions of zeal, always involving a love in some form 
with knowledge, but without competent knowledge. 
Activity, the nude power of objectivation, of itself, 
cannot know. The knower knows ; the finite knower 
may come to know himself by these subjectively- 
objective sides of his Selfhood. He is in full self- 
consciousness in the fulness of this knowledge. Cog- 
ito ergo sum ; think, what, of what, why, wherefore ? 
and knowledge and love and actuation are evolved 
from the fruitful problem. Love and the power of 
actuation for its motive-end, are the mirrors which 
reflect back to my knoiv its selfhood, yet in their 
unitary concordance. Do not be misled by the 
metaphor of the mirror, but find in the universal co- 
ordination of nature the unity of self-consciousness 
in knowing, loving, and doing. In the selfhood of 
man they correlate each other ; in the Infinite they 
infinitely co-ordinate: " with open face beholding, as 
in a glass, the glory of the Lord." In absolute love 
and in an infinite power of activity, the Omniscient 
Knower may know — knows himself. If there are 
other attributes, essential powers, which are not re- 
ducible to these three and three-in-one for the all- 
mighty, all-loving, all-knowing God, then wisely 
and categorically determine them, and from them 
determine your theology and your philosophy, and, 
in both these, the Science of Knowledge and the 
Science of the Inner Life. If there are not, then 
these give the complemental elements for the primal 
Idealism of Theology and of Philosophy, to be legit- 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 281 

imated and justified in their ultimate realization in 
this objectivated system of the universe — in the final- 
ity of the historical movement of the self-conscious 
man. 

There is another negative, yet always implying 
the Positive. There is a negative which limits bodies 
to their positive forms and powers of action. This 
is the negative "space" of science and philosophy 
for finite distances and limited activities. It is in 
the fact and the law of Limitation. There is no such 
negative space for God, for power and order pervade 
the infinitude. All things are positively in this, in 
their definite limitations, yet with their negative 
side to it, in their positive limitations ; and these 
limitations are in the actual system of an adaptive, 
adapted and legislated idealism of law for types, 
successions, action and reactions, in correlations of 
action for causes and effects. There is the figure of 
an object ; as long as we contemplate that which is 
within the limits of the figure we contemplate the 
positive, the containing limits, and, in actual exist- 
ence, the concrete form; — when the attention is 
turned to the limit of the form, and what may or 
may not be without the form, it is negative — nega- 
tive so far to all which is not contained in the form, 
but is positive as to the form and to all contained in 
the form, so far. The negative side of the form is 
simply this limitation of the form or thing. In the 
actual positing of the form or figure and its content 
is the positive limitation, which is a virtual negative 
of and for that particular thing beyond its own limits 

24* 



282 DEUS-SEMPER. 

of figure and action, and within these limits is the 
endowment of its special existence. There can be no 
law without limitations. There can be no concep- 
tion, no intelligible idealism for the Unconditioned 
coming into law, — in any way being the subject or 
the source of law. Not so, in this co-ordinateness 
of hypostatic powers. As we trace down these planes 
of existence, thus appearing in their limitations, they 
converge into the chemic plasticities, common to the 
physical organization of the planes ; the chemic plas- 
ticities converge into the three positive forces of At- 
traction, Eepulsion, and Polarity. The next step is 
into the Prime. Here then is the first step out into the 
Secondary, the phenomenal Existence. This first step 
is the preparation of atoms, for masses in planetary 
systems. As yet and so far there is no formal, modal 
or systematic application of the mathesis in its form, 
in any form in a concrete system of geometric move- 
ment, — unless at the first these atoms were posited 
with some regard to the planetary order and de- 
pendence in system which they were subsequently 
to occupy. The appearance of masses, in solidifica- 
tion or in nebulous diffusion, in such order, is the 
commencement of the actual, the objectivated con- 
crete system of the mathesis. Yet the atomic prep- 
arations must precede them, without the applied 
mathesis, in a plenum, or in nebulous disorder, or in 
the very order of their subsequent solidification and 
action. Superimposed upon these atomic elements, 
moving in their astronomic masses, are the morphic 
norms for crystals, for plants, for animals, men, and 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 283 

all in actual coherence of system, yet in these, their 
independent limitations of individualization, classes 
and system of the whole. The whole is a unity, in 
the sense indicated, objectified into these limitations, 
and thus there is a designate power of determination 
and limitation to get the individualization and their 
functions in the limitation of and subordination to 
the whole. Here is the precurrent power of self- 
determination for the Idealism on which the Con- 
crete is limited, quantitated, qualitated, and func- 
tionalized. This is the Divine Ideal. Here is the 
JSorm Power of the Universe. This Ideative Truth, 
thus objective to us, thus subjective in the Divine, is 
objectified down into the differentiations, — the di- 
versities in diverse quantities and qualities of atoms, 
which in turn are subjected to the qualitative func- 
tions of the autonomic germs which limit the kinds 
to their kinds. In the order of time and in the series 
of organizations the processes are the product of the 
norm power of Ideas, — the form-giving, the quanti- 
tating, qualitating, and objectifying manifestations, 
in limitation, insulation, and, in the selfhood of man, 
his individualization from the Prime. The form-giv- 
ing Power appears in all the successions ; the form- 
giving power is an actual, an essential part of the 
selfhood of man, in his individualization and in his 
individuality. It is man's norm-power. As he norm- 
alates from himself, from himself he impresses nature, 
other selves and the organic life in his own human 
organization. As he does so, he self-monumental- 
izes, normalates his own psychic powers. He insub- 



284 DEUS-SEMPER. 

stantiates the very nature he pursues into the very- 
life of his actual existence. God creates by and from 
his very norm-power; man impresses physical nature 
and moulds his own constitutional life around him 
from the similar self-power in himself; but he only 
reaches up in the spirit of his Aspiration as he ap- 
prehends this Divine Idealism? thus in and from the 
co-ordinations of the Primal Being, and so as the 
Father of his own Soul and Spirit. 

All the way down, there is repulsion, — a pro- 
jectile force tending to go off from the self-centre 
of all things, yet always a tendency to unite to 
something other. This is so in the atoms by which 
they tend to pass off, as it were, from themselves, 
and tend to unite with others, in the combinations 
of nature and life. It is action, activity everywhere ; 
and in the whole, it is infinite activity, yet under 
these limitations of insulation and individualization, 
and all under the limitation of universal system. 
The Idealism is therefore infinite, and in these facets 
of insulation and individualization is special and 
particular. The Science of Knowledge is the science 
of an Infinite Idealism; the 'Science of Life is the 
science of its particulars as objectified into concrete 
forms, physical forces, functions of vitality, and in 
correlate powers of self-conscious autopsic man with 
open face beholding in this glass of the universe the 
glory of the Lord, — yet he does so from his own like 
powers. 

The Repulsion and the Attraction, as physical 
forces, neutralize each other, if equal ; if unequal, the 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 285 

greater is or becomes, in an infinite series, the dom- 
inant power. It is therefore a necessity of thought, 
as stringent as the knowing in the intuition of the 
mathesis, for the order and coherence of their action, 
that these powers are subordinate to or co-ordinate 
with the Norm-Power, the Powder which, from this 
Idealism, rules them, and w T ith its own intrinsic 
powder gives the phenomenal quantities, qualities, 
forms, and functions in insulated and individualized 
existences, and all in system. In the separateness 
— not separatedness — of the co-ordinations in the 
Prime is the foundation of the Subjective and the 
Objective. Their obliteration, in a homogeneous 
Identity, is the absolute Identity of Subject and 
Object, the Infinite Substance, of Spinoza ; the ne- 
cessitarian idea that " all things are in God as effects 
are in causes," of Cortes; the pantheisrp. of all specu- 
lative Idealists ; the Identity of Force, of all Ma- 
terialists. The Idealism is found in the forms, planes, 
classes in planes, and in the divinely contingent sys- 
tem of all things, in the respective differences of 
world-systems, and in the universal system. The 
Realism is found in that Real wdiich preceded the 
atomic preparations, which prepared the atomic 
preparations in their diversities, the limitations in 
masses of these atoms for the diversified star-sys- 
tems (as various as the forms of the fknvers on earth, 
until the heavens is called, with the approval of 
Humboldt, The Garden of the Lord), and which, 
from its intrinsic Norm-Power, gave the forms and 
distinctive vitalities to plants and animals and man, 



286 DEUS-SEMPER. 

and to these germ-powers of qualitating all below 
them. In man there is this Idealism and this Real- 
ism, and both in his objectivated and insulated in- 
dividualization. He represents the Norm-Powers 
of the Prime, and it is in and by these he can go up 
from his own selfhood to the Godhood. It is only 
thus that he can go. In Idealism it is only knowl- 
edge, a knowledge of infinite form as embracing 
ideal quantities, qualities, &c, and their action, yet 
to be, in system. In Realism it is the positive and 
determinate power of limitation, in the endowment 
of functionalized forms and forces in the actual, ob- 
jectified concrete in these repulsions and attractions 
in their diversifications under the norm, the rule, 
the law-power of the Almighty-Worker, as a normal, 
positive power working in forms and system. In 
this' it can be.seen that the knowledge, the Idealism 
is in the Prime as Knower; that the Attraction is 
in each thing in itself and for itself, and so as to aid 
by its inner and outer attractions in making, and to 
maintain the working efficiency of each thing and 
of the whole system ; and thus to bind and limit, 
yet in bounds and limits to give play to the repul- 
sion, the projectile, and to the objectivated whole — 
as creative result. These powers are seen -as infinite, 
both in the Idealism and in the reality of powers ; — 
for they reach out from our own centre of actual 
observation towards infinitude, proclaiming their 
infinity. They are seen as absolute, for they accom- 
plish the work of this infinite system. They are 
6een as Omniscient, for the idealism of the system 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 287 

extends with this infinitude, and the preparation of 
the atoms conforms to all the successions in time anil 
space. 

Knowledge is simply knowing. This implies the 
Knower and the Known. Knowledge in the Knower 
is dry intellective cognition. There is no use in this 
dry knowledge. There is no motive in objectivat- 
ing, actualizing, using it. Xone, either in the Prime 
Knower, nor for the source of use in the instincts of 
animals, the consciousness of mere men living and 
acting in the concrete and for the concrete — the 
worldliness of men, nor for the self conscious man 
aspiring to union of knowledge with goodness. Con- 
sciousness is knowledge so far. Self-consciousness is 
self-know 7 ledge, only attainable by the self-conscious- 
ness of some objectivity — in the self or out of the 
self. Try and form a thought, a concept of knowl- 
edge without an object of some kind, and at once the 
necessity of the objective appears, either in a self- 
co-ordinate or in an ab extra objective (from without 
the self), w^hich modifies the subjective knower, and 
so is knowledge, so far. Without a content, an 
essence, an esse in this knower, there is no ground for 
the modification from the known to the knower. 
With an objective, ab extra, from without the knower, 
there is an eternal duality in separatedness. In this 
there is no mediation from the known to the know- 
er, — from the knower to the known, except it may 
be that of an infinite objectivity — an infinite antago- 
nism. In a co-ordination of Attributes as essential 
powers, there are subjectively-objective Powers of 



288 DEUS-SEMPER. 

contemplation and action. In this objectivity the 
Self has or may attain its in-for-itself object of 
knowledge— a motive-knowledge which tends or may 
tend to actualization — to determinate objectivation. 
Living Forces, c. iv. This knowledge in-for-itself, if 
an abstract Idealism, is a power without power. If 
it is a Norm-Power simply — that is, a power which 
may create or fashion forms and figures (without 
subjective motive and without objective end , it is a 
dry, intellective power, and there is no in-for-itself 
motive-knowledge, and there is no foundation for the 
sensitivity of the animate orders, for the emotional 
nature, for individual morality, nor for the law of 
communities, or the international law of states. 
These all depend on sensitivity — in many forms of 
love. Without this there is no element in the uni- 
verse from w T hich these should or could come and 
appear in the history of man. There is no source, 
nor reason in dry cause and effect for the sensitivity 
in the entire field of animate nature, nor the self- 
consciousness of sensibility, sensitivity, and the aspi- 
ration of man, nor for these as the concomitants of 
the self-consciously degrading man. Idealism, if it 
gives a ground for the ideal, as such, can only give 
an emanation of such idealism, — a dry, jejune, and 
mechanical Rationalism. 

Understand this Germanic expression of "in-for- 
itself knowledge," even at the risk of giving it a 
broader meaning and a deeper vitality. Knowing is 
subjective, that is, it is something in the Knower 
which carries with it the power to know. The 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 289 

knowledge must, in some way, be objective, in some 
sense. In a universal identity the subjective and 
the objective are both lost in the universal sameness. 
In a universal oneness, sameness, there is nothing to 
know. A universal Identity prevailing everywhere 
in infinity has no subjective and objective sides, no 
appositions nor oppositions, no form-giving powers for 
the self-moulding in Pantheism, nor for creative pro- 
duction or objectivation in nature. In a co-ordina- 
tion of powers there may be a unitary correspondence 
of powers, and the Identity of Subject and Object 
in their diverse unity will come out, to the Contem- 
plative Mind, in a diverse Subjective and Objective 
from their unitary co-ordination, as palpably as think- 
ing or knowing, and self-consciously loving and self- 
consciously acting come out of the self-consciousness 
of such contemplating mind. In this co-ordination 
there is the inner knowledge of subject and object 
by w^hich the Supreme Self knows, or the finite self 
may know himself. In this Idealism of the Prime 
we find the Omniscience of God. In the ground or 
essence which knows we have the Realism of the 
Knower. In the co-ordinate hypostasis of that Love 
with w r hich all nature and life is infecundated, is that 
ground or essence for the reflex objective or the di- 
rect knowing in this co-ordinate unity by which the 
self-knowledge in the Prime is both subjective and 
objective. Here is the true in-for-itself source of 
knowledge, and, in the actualization of creation, a 
motive-knowledge and essential powers. In this ac- 
tuality of creation is the objectivation as an essential 

25 



290 DEUS-SEMPER. 

power in the Prime, and is found working in all the 
manifestations of that essential kind in the creation. 
Here is a triplicity of co-ordination, and it is a unity 
of co-ordinate hypostatic powers. 

An (this) in-for-itself knowledge in some intrinsic 
objective, yet, so, subjective co-ordinate, will bring 
into clear apprehension this in-for-itself essence or 
power, and for the duality which appears in all na- 
ture and comes out in the inner and deeper core of 
the self-consciousness in man ; — not in that duality 
of which Paul speaks when he says, " I am delighted 
with the law of God according to the inward man, 
but I see another law in my members," but that deeper 
duality which comes out of the first branch of his 
remark, and which definitely gives a knowledge of the 
law, and a delight in (a love of) the law according to 
the inward man. That this knowledge, in its accord 
with this in-for-itself co-ordinate hypostasis, should 
objectivate in actualization in creation, gives the ac- 
tivity in the divine self-consciousness which is al- 
ways moving in freedom from forms, in disintegra- 
tions and dissolutions of existences, yet always moves 
on into other forms, from the divine idealism, which 
prevail everywhere and in all things, and were intro- 
duced and superimposed in the geologic successions, 
and which appear in the unfoldings of history ; and 
it gives that activity in the human self-consciousness 
which is always striving for its emancipation from 
forms to higher forms, and so to the comprehension 
of all forms in the divine idealism, and which Free- 
dom appears in the mental unfoldings of history, ob- 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 291 

jectivating, in that history, the work and the Aspi- 
ration of man. He only is free whom the Truth 
makes free, in these actualizations of these, his in- 
trinsic powers of his inner life. We cannot reach 
the full Prime with Intellectualism, idealism alone. 
We cannot reach it at all without it. We cannot 
reach it with Love alone — attraction, in any form of 
conception or contemplation, for it is blind and is not 
complementary of the Prime, which in any fulness 
of Idealism must give its own subjective idealism 
and its motive-knowledge, and which so appears in 
nature and in history. Neither, nor both of these 
give objectivation from the Prime, and as this power 
appears in the insulations and individualizations of 
nature and life. Eepulsion, and as a projectile power, 
is constant in nature and life. It is in the self-con- 
sciousness of man, in its tendency to overtness, to 
breaking loose from form and from attraction, but is 
always caught up into higher form and higher aspi- 
ration in the presence of his own ideation and in the 
omnipresence of the divine Idealism in the concrete 
system of the universe and unfoldings of the moral 
system which suffuses all, and is moving forward in 
the historical evolution and deployment, — when he 
does not sink into the " slough of despond," or into 
the mire of his lower gratifications. In the divine 
Self-consciousness these, in co-ordination, give the In- 
tellectual and Moral order of the Prime — the Divine 
Morality. The finite efforts of man in himself, of 
men in their domestic, social, civil and political cor- 
relations, to return to, to reach up, to aspire to this 



292 DEUS-SEMPER. 

intrinsic harmony of unity of their deepest, inmost 
nature, gives the human morality, in its law and in 
the facts of nature, life and history. As each aspires 
and reaches up, he finds in the unfoldings which 
widen all around him, that it is but a return to and 
grasping of the universal idealism and the concord- 
ance of his own realism to the divine Reality. 

To exercise this human intuition, the sense of Touch 
is necessary as a preparative step. Touch gives ex- 
tension and the limits of extension, and in such forms, 
to give division of extension and proportion. In these 
operations, it is aided by the educated sight. It also 
gives motions. "Without the sense of touch, edu- 
cating through concrete forms, unfolding the finite 
knower, there can be no intuition of the mathesis. 
If there is a Sense of Weight (Hamilton) as distinct 
from Touch proper, it will give quantities of weight, 
and like the limit of extension, their proportions. 
Here, and in the knowledge of motion, is the origin 
of knowledge of Forces as a part of the applied ma- 
thesis, and of our ideation for the movement powers 
of all nature and life. The Intuition is greatly aided 
by the sense of Sight and Hearing, in various actual 
and educative modes ; and without these, will not be 
developed or deployed beyond the very lowest condi- 
tion. Living Forces, c. i, §§ 35-36 ; iii, 29 ; iv, v. 
To give Ideation, in part, the sense of touch is aided 
by sight, to get form in greater variety, in smaller or 
greater proportions, and at greater distances, and by 
sign or symbolic language. Sight, also, gives colors 
and motions, and a mean of observing the actions and 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 293 

reactions in nature and life. The taste gives cer- 
tain qualities of bodies. So Smell ; so Hearing, for 
the instruction by sounds, and the cultivation of 
aesthetic sympathies, melting and moulding our hu- 
manities into social union, or in a Jubilee of Peace 
make a Nation feel the harmony of conciliation, or 
in a grand and lofty Fugue of Creation make all sus- 
ceptible natures feel that creation itself is a solemn 
movement of music on which God " stamped an im- 
age of himself, a sovereign of the world," and by 
which man may "raise a mortal to the skies, or draw 
an ans:el down." These senses, as also other sensi- 
tivities in the body, consulting Medical Science, give 
or may give correlations which subsist between them 
and all those objectivities in nature which minister 
to them or injure them, and which we call qualities 
in objects, but which are correspondences from the 
underlying powers, for both, — for the special qualities 
in the various organs which may be affected, and for 
the qualities in the various medical and other objects 
whiSh so specially affect special organs or portions 
of the system. The knowledge which they give is 
only that of the immediate quality in the object 
which so affects the special organic function which 
was employed in the observation, or was passively, 
as it were, affected by it, and thus evoked the atten- 
tion to it, as in touch, sight, taste, diseases, &c. But 
there is a higher knowledge requisite. So far life is 
purely in the concrete. It is simply a life of sensa- 
tions. The knowledge of the Passions in their various 
aspects ; of the Emotions, in their various aspects ; 

25* 



294 Deus-semper. 

of the Intellective Power, in its various aspects, fol- 
low, and man is, still, in the region of the under- 
standing. Here it is seen that these passions, emo- 
tions, yea, and the appetites of the lower nature of 
man, in their combinations with the various aspects 
of the intellective power, are all parts of the moral 
system of our humanity. They are essential elements 
in this system. They are positive moralities in 
themselves and educating to higher moralities. Mo- 
rality is inconceivable without them, in this, our 
state and system of existence. Judgment of like- 
ness and difference is necessary to classify all the 
facts. This implies memory of the facts as they im- 
pressed the respective organisms and produced their 
various sensations, or as these grew or manifest out 
of these inner appetites, passions, and emotions. This 
memory recalls the image of the sensation (called 
"Imaginate," by Mansel, Pro. Loq., 25, n. 1). The 
actual sensation is not recalled, but this Imaginate 
is reproduced, in which the organ primarily affected 
is revibrated, as in sight, in cases of clear recall, the 
image is reproduced on the retina. We are now 
leaving the concrete and dealing with Imaginates. 
Then come Concepts. First to the child, it was the 
dog Buff, its own dear friend ; then there are many 
dogs — and the general picture of " dog in the brain," 
stands for all dogs. This is the Concept. We are 
further away from the concrete. So we get abstrac- 
tions, general notions or opinions, or abstract intelli- 
gibles. So we ascend from the concrete to the ma- 
thesis ; so from the forms, quantities and qualities of 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 295 

nature and life to the transcendental. Many of these 
primary sensations from external nature, different in 
themselves, are produced from one and the same ob- 
ject ; as in the bell we have extension, weight, hard- 
ness, form, color, and sound ; as in the metallic tri- 
angle there are the same, but in a difference ; as in 
the soft petals of the rose there are extension, less 
proportionate weight and hardness, more tracery of 
form, more and various colors and pleasant odors. So 
in the inner constitution of his humanity he finds 
these passions, emotions, and forms of intellective 
power, as they arise up out of his psychic organiza- 
tion and out of that inner selfhood of his existence. 
The Knower learns all these. He analyzes ; he clas- 
sifies ; he gets his thirty-six chemic elements; and 
in these he uniformly gets attraction, repulsion, and 
polarity, and constantly gets designate form. It is 
in the identity of these forces that he finds the eter- 
nity of their Conservation. It is in these qualities, 
superinduced in their successions, as thus learned, he 
finds their correlations. But in thus finding them 
in their correlations and tracing them back to their 
Conservation, he finds that they had a physical be- 
ginning in the objectivation of the Concrete. So he 
stands at their beginning and is present at the work 
of Creation. By Ideation, that pow r er by which he 
goes back of the symbols of creation to their ideals, 
that' power by which he forms his own pictures in 
the brain, and those powers by which he forms, fash- 
ions, and gives them stabilitation, permanence, use, 
and gains gratification in so doing, he stands face to 



296 DEUS-SEMPER. 

face in open face, before the glass of the universe, and 
he finds his own intrinsic powers reflected everywhere ; 
and through the whole he finds these same intrinsic 
powers shining down through the preparations of 
the primary atoms and in the successions, — as the 
successive lenses of the telescope do not magnify the 
distant stars, but yet give no conjectural but posi- 
tive light and relative distances. There is a knowing 
in the operation which is certain, and in all there is 
the exercise of a reasonable reason. He has passed 
from the region of the Understanding, catching and 
dealing with the outer forms and correlations of all 
things, in to the inner life, moving all things. So, 
ne stands at the beginning and finds the Prime, 
giving forms for all these successions, quantitating 
these forms, qualitating the successions in new forms 
and qualities, plants qualitating "protoplasms" from 
the mineral ; animals qualitating " protoplasms " from 
the plants ; rude plant-life, from the rude minerals 
of the Azoic Age, making preparations for rude ani- 
mal-life ; in the successions higher forms of plant-life 
make preparations for higher forms of animal-life — 
but always the vegetal protoplasmic preparation pre- 
cedes the animal. The system is intellectually, rea- 
sonably coherent. It is an intellectual system, but 
it is crowned with a Moral System. But the Moral 
System is in itself, and in the ages is becoming openly 
respondent to the prime idealism where the All is 
Wisdom and Love and Power. In the self-conscious- 
ness of his own intrinsic Selfhood he gains the prime 
Idealism and the ground of Realism, in this very 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 297 

objectivation from the Real. The ideative system is 
completed and complemented from this objectivated 
concrete, in the idea of the Central Triplicity thus 
found in co-ordinate unity. 

Accompanying these mental operations, and grow- 
ing out of them, in these facts of individual develop- 
ment and self-conscious deployment of the inner, 
intrinsic powers of the Selfhood, are the facts and 
Method of Intusceptive Knowledge, — intusceptively 
knowing and living the life so found in this know- 
ing. The self gains the knowledge of forms by con- 
sciously knowing forms. He gains the knowledge 
of producing forms, by self-consciously observing his 
.own power of producing forms and modifying other 
forms. This method, in its processes, gives him the 
objectivation of forms and action for motive ends. 
He gains system by observing the relations of time 
and space, and, in these, the correlations between all 
objective sources and means of knowing, as they ex- 
ist and manifest from these objects of knowledge, 
by going from the sensations communicated into 
the self to the various and manifold objects, with 
their respective qualities which produce these sensa- 
tions, and by giving from his own K"orm-Power, as 
it acts for its final motive-end in Truth and Good- 
ness, the coherence to the whole. Life begins in 
the family. The mental, moral condition of the 
surrounding members, together with their other 
qualities, act upon the new-comer, — but he must 
have the inner subjective somewhat, in some form of 
Consubstantiality, to be so acted upon. The Love 



298 DEUS-SEMPER. 

reaches out through the sensuous, and. it reaches in 
through the sensuous. If it stops here,** it has no 
further development. If it stops here by limitation 
of the knowing power, by physical limitation of or- 
ganism, or imposed limitation of school or creed, it 
can have no further deployment. If it is perverted 
or misdirected into the purely sensuous forms of life, 
it is limited in these forms. As it is separated and 
turned away from the divine idealism, it remains in 
the concrete, in the limitations of this nether sphere. 
As it is a cultivation and direction in pure Intel- 
lectualism, there is desiccation and devitalization, 
or not an unfoldment of the full life, and the end is 
a dry , hard rationalism and ritualism. The new- . 
comer is in these complexities. As are the individ- 
ual, social, and historical conditionings, so will, meas- 
urably, be the state, order, or condition of these sur- 
rounding members, and as each has self-consciously 
modified his condition ; and so will be, in a general 
way, the state or condition of the new-comer. He 
may be expected to partake, more or less, of his pa- 
ternity or his maternity, or of both, in these con- 
ditionings, for he is in an historical procession, and 
dependent, as the whole system of life and history 
depends somewhat on the contingencies, as causes in 
physical nature. Under equal and ordinary circum- 
stances, the qualities manifested by the ancestral 
and surrounding members, will act upon and affect 
the surroundings of the embryo of this coming and 
growing man. lie soon learns to go in to his father, 
mother, brothers, sisters, playmates for the affection, 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 299 

the anger, the passion, the honor, and the intellectual 
and moral qualities exhibited by them. So far as he 
intuscepts them and responds to them in these quali- 
ties, he insubstantiates their lives into his life. He 
unfolds or grows to their likeness. He intuscepts 
them, as he has these powers for intusception in him- 
self, thus connected in all which is common to him- 
self with them. The higher the self-consciousness 
of wisdom, and pure love, and pure conduct is which 
is presented to him, the more he may intuscept and 
the higher unfolding of his own life he may attain. 
It is his Mediation for a higher life. If they have 
qualities which he has not (and which is dependent 
somewhat on the contingent and gestative causes 
surrounding his humanity), so far he cannot intus- 
cept, realize them, know them. He may, in a sense, 
apprehend them ; he cannot comprehend them in 
their other or greater fulness of life. As he has 
higher forms of these qualities than are in his im- 
mediate ancestry and these surroundings, these pow- 
ers can or may be further developed by surround- 
ing circumstances, or he may become self-conscious 
of them, and deploy them into fuller manifestation. 
Here is the Self, retorsively, from within, reacting 
on all, moulding all things in physical nature, and 
shaping his own life into some system of life. " Re- 
newed in knowledge," he ascends to higher life, and 
moulds his actual life accordingly. He is passing 
through the concrete. In the family, in society, in 
the state, in the knowledge of nationalities, and in 
his intercourse in and on these dependencies in their 



300 DEUS-SEMPER. 

cohering interests (always involving some love), lie 
reaches to broader views and moral sympathies of 
harmony, or of their antagonisms, and in these very 
antagonisms he gains the moral necessity of higher 
moral unity, and these, keeping pace with an intel- 
lectual unfoldment, he grasps at the full system and 
life for humanity. In this weary progress, the way 
has been gloomed with darkness and rayed by rich 
gleams of effulgence, from the various vicissitudes 
and educative influences of life. The passions have 
been brought into play so as to bring the self in an- 
tagonism to every thought and feeling possible to 
his condition; in like manner the emotional nature ; 
and, on and on, as he advances and unfolds, order 
and system dawn still further on his mind. He has 
reached the flammantia mcznia mundi ; the flaming 
bounds of time and space, in the hard, concrete walls 
of physical nature, inclose him — without thought, 
Love or Power of determinate activity on the other 
side to provide for his existence in all its vast and 
wonderful surroundings, and, on this side, in him- 
self, to reciprocate to that on the other? Nay, in 
his progress, these have been the very elements of 
his progress, and their unfoldment the evidence of 
the progress. "What lies beyond ? Eternal matter, 
with its coherence of physical forces as such, without 
this great system of omniscient Idealism, or the Cre- 
ative God in the infinite and absolute Realism of his 
"Wisdom and Love, and this power of objective cre- 
ation, presentative of these three physical powers, and 
these representative of his wisdom, love, and power! 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 301. 

He is in the transcendental. It is a byword of liter- 
ary opprobrium, used by those who dare not, or can- 
not, or will not go up into this region, but who are 
always more or less in it, to find the Wisdom, Love, 
and Power which, is moving through all creation. 
Affirm God as the creator of the worlds, and you are 
in the transcendental. Affirm attributes in him for 
this creation or his providence, from whatever source, 
Eevelation or Philosophy, and you must affirm them 
as essential powers, or as ideal nihilities. Affirm 
Wisdom in God, and you have only gone up from 
the wisdom manifested in and through this concrete 
to this his transcendental Wisdom, and this only, 
and so far as you interpret that wisdom, by and from 
the wisdom w T hich is in yourself. And so you find 
Love and Pow r er. Looking upon the formless chaos 
in the beginning, and the successions of diversities 
in order since, and looking to your own use of physi- 
cal nature, your ow^n selection and control of physi- 
cal cause and effect, by your own daily forecastings 
of conduct, or your own corrections of error and mis- 
take, but finding that all nature is perfect in its very 
imperfectness, and in this very imperfectness work- 
ing to higher results in geology and history, you af- 
firm this wisdom as of the essential nature of the 
norm, power in the Prime, which could, which has, 
in this very manifoldness, impressed it in and on this 
concrete. You affirm, you cannot but affirm, that 
there is a ground, an essence, an esse in this Prime 
which is essentially wise, and so essentially with the 
objectivate powers of executing his wisdom. You 

26 



302 DEUS-SEMPER. 

have found in all nature an attractive element, in 
all animate nature an attracting element binding 
kind to kind, and different kinds, under circum- 
stances, to each other, and in the deepest core of 
self-consciousness a sense of love, of attachment, of 
attraction, which began in infancy with your infan- 
tile knowledge, and it is now a love of knowledge 
and for the uses of knowledge. As limited to this 
life, it is only a knowledge and use of knowledge for 
this life, — but this love, in its widening sympathies, 
connects you with others, in this use of knowledge. 
You are already an actor in virtue of love. You are 
bound in bonds which can be neither broken, cir- 
cumvented, or set aside, but with terrible penalties, 
— on the one side by asceticism, emasculating you 
of the true moralities which educate and train you 
in the very life of these moralities, and, on the other, 
in the unsanctified use of your animal gratifications. 
In the very constitution of jowy inner life you are a 
knower, a lover, and an actor, and, without either 
of these, you are a fragmentary creature, and, with 
either of them, in perversion, a monster. You cannot 
break or set aside the system. It is in and through 
these surroundings, that the self passes into the Inner 
Life. He starts with knowing ; in the unfoldings of 
this love he knows the Lover to be the knower; he 
knows the actor to be the knower and the lover, 
and he knows that, as he unfolds all these powers in 
conscious self-activities, that he becomes more self- 
conscious of these powers, and that he has infibred, 
and, in a direct efficiency, insubstantiated them in 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 303 

his powers of execution ; and he has gone up through 
all these subjective and objective processes into the 
transcendental, and has Wisdom, and Love, and 
Power, in the very Realism of the Prime, and these 
objectivated in the phenomenal, the actual, the con- 
crete, the created. He has intuscepted the Father 
of all. In the vicissitudes of history and life, in the 
surroundings which hedge us all in and limit, yet 
with powers of expansion and growth, we develop 
to that point at which, on self-conscious responsibil- 
ity, we must deploy our lives. We must norm-alate 
the life, — shape and mould it in the self-conscious- 
ness of a Moral system. It is not by sinking or 
dropping, but by passing through, unfolding from, 
and perfecting in the moralities of this concrete, to 
which we are thus ordinated, that we reach the 
" Intelligible " of Plato, "The Science of Knowl- 
edge " of the German Speculative Philosophy, and 
the fuller and complemental system of Christian 
Philosophy, — under the suggestive criticisms of Sci- 
ence and Philosophy. This has given to most of 
the latter class of thinkers, a transcendental ideal- 
ism, under many forms and names. Knowing, as 
the first knowledge, the prime idealism, must be in 
and by something which knows. The Prime Knower 
is thus postulated, even as in physical nature cause 
is postulated, or, if the Scientist prefer the term, is 
inducted from effect, — as in animate nature, instinc- 
tive effects are inducted from instinctive causes, — 
as intellectual and moral cause is not inducted, but is 
directly and immediately known in and by our own self- 



304 DEUS-SEMPER. 

consciousness, in a knowledge differently derived, but as 
positive as that of the mathesis. The product, the effect 
of intellectual and moral cause, we know from our own 
self consciousness ; and, all such products we ascribe in 
equal positiveness of knowledge to self consciousness. It 
is as rigid as the Inductive Science. The range of 
application of this knowledge is broad or narrow, as 
the powers of the individual giving forth the facts 
are broad or narrow, and the capacity of him who 
knows, to gather this knowledge is broad or narrow. 
An infinite breadth of these powers, and an absolute 
Conservation of them through all time and succes- 
sion, require the conception or affirmation of Infinite 
and Absolute Powers. — Semper-Deus, Pros. Views., 

But there are successions in phenomena, and the 
knowledge is only a successional knowledge, unless 
the most remote phenomena in the succession, and 
the intermediate phenomena in the succession, in 
their detail, are known from the Beginning in the 
Prime Knowledge which embraced them in its all- 
knowledge — as " the law of all angles is known in 
the law of any angle," as put by the German 
thinkers. This is the mathesis, the doctrine of ma- 
thematical knowledge as absolute for all mathemat- 
ical truth, and which, as heretofore shown, is eter- 
nally insistent. But there is succession in the con- 
crete from the chaos, — from the Prime into the 
atoms. This concrete, in manifold forms in the ge- 
ometry of the heavens, is subordinated to the in- 
sistent forms of this truth. So far there is no law, 
in the sense of governing powers ; the mathesis is 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 305 

not made, is not in any form legislated for the con- 
crete, but the concrete is adapted, adjusted, in mani- 
fold forms, to it, but which in itself is wholty change* 
less, wholly causeless, and only causal in the content 
of substance and forces supplied and adjusted to it. 
The other has no absolute, necessary insistence, and 
is only reasonable, modifiable, adaptive in and for 
systems of economies dependent on a divine con- 
tingency, which ordered substances, forms, quanti- 
ties, qualities, and in their correlations, their causes 
and effects for this planet or that, this plant or ani- 
mal or that, as the prepared germs for their diver- 
sities in kind were superimposed, and so for other 
planets, for this form of star-system or that, this 
form of the variously formed nebulae or that. The 
ifoi contingent or alternative reasoning in human 
processes applies here. If the sun had been smaller, 
the dependent planets would have been smaller. If 
there had been two, or three or four suns (and such 
there are), then subsidiary arrangements of their 
systems would follow. If this planet had been other- 
wise formed, the successions would have been differ- 
ent or modified. If a different organization of the 
race, their moralities would have been different, so 
far. Where there is no incitement to kill, there is 
no murder ; no concupiscence, there is no adultery ; 
and where these and other passions and emotions 
and appetites are not, there are no human virtues ; 
and we are assured there is a state of existence where 
" there is no marriage nor giving in marriage." 
There is no logical necessity for the existence of lion, 

26* 



306 DEUS -SEMPER. 

eat, mouse, dog, or man, nor do they come out of the 
mathesis. Their existence, their forms, qualities, and 
natures depend on other than logical deductions or 
scientific inductions. Their system can only be le- 
gitimated in an idealism which finds them as fit, 
proper, and reasonable in the very system of the 
Actual; it can only be justified in some result 
worthy the essential nature we have found in the 
Prime. And these must be there in their fulness ; 
the pleroma of their infiniteness and absoluteness. 
As we see it, we grasp only the segment of a great 
circle, but thus can determine, with confiding cer- 
tainty, the sweep of its stupendous arc. By Idea- 
tion we strip the concrete from the form, not only in 
its figure, but in its secondary or successive qualities 
in all the latter, and made things which come in 
in their successions, and we get back to the Norm- 
Power and its co-ordinate powers in Being, for the 
reasonable and divine contingencies of creation. And 
we get this some other how than by Logic, for they 
are not in logical succession, nor are the diversities 
of planes nor orders of plant and animal life in a 
logical succession of scientific sequences of cause and 
effect. But they are in this contingently reasonable 
and adaptive succession, yet in such wise as to de- 
monstrate the dependence of the whole and the 
universality of the system as a divine idealism, in 
which the parts are in such concordance with each 
other, and accord with the system as a moving and 
unfolding fulfilment from this divine prophecy. We 
are in the presence of the Creative God, objectivat- 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 307 

ing from his infinite idealism, on the very method 
of the Speculative Philosophy, but with broader and 
complemental elements of contemplation. We are 
in the presence of the Creative God, with his pos- 
itive powers and moral purpose on the very method 
of Inductive Science, when it shall take the key of 
self-consciousness and the light of love, and pass 
down through the labyrinthine successions to the 
atomic preparations, and induct into the Prime the 
Essential Powers competent and necessary to pro- 
vide for all these successions, and as they are now 
found in the record of Science. In the insulations 
and limitations of substance, forms, quantities, qual- 
ities, and functions, in these successions, and in the 
astronomical systems of the heavens, there is a pur- 
pose in the limitations to get the very and determi- 
nate limitations, and institute and preserve their 
correlative actions ; and they appear in the objec- 
tivated forms, in these limitations of the diversely 
functionalized concrete. So limited in purpose and 
so appearing in use, they were not only in the Prime 
Knowledge as Idealism, but are of the motive-pur- 
pose — this in-for-itself knowledge of the Prime Being. 
Form is only a mean in limitation to an end ; forms 
in limitations, in quantities and qualities to operate 
in system, is a mean to a motive end. The Prime 
has been speculatively and inductively attained. 

As stated, there are successions in the concrete, 
from the Prime. This concrete, in manifold forms, 
is subjected in the square and compass and scales, to 
this mathesis or insistent truth, and this in manifold 



308 DEUS-SEMPER. 

forms and by the limitation of masses, so as in every 
star-system to make a special system, with its sub- 
ordinate modifications of these forces, acting specifi- 
cally on the surface of each body constituting these 
astronomical systems. There is no logic or mathesis, 
or arbitrary law or power, as such, why three several 
finite lines, in differing threes, should not make dif- 
ferent triangles, or why a curve protracted equally 
distant from the centre should not make a circle, 
but the selection of a particular triangle or curve for 
a particular purpose gives, not only a knowledge of 
the triangle and the curve, but a knowledge of the 
use, — and the use gives the purpose. The why, the 
purpose of the triangle or curve is determined, not 
from the triangle or curve (or other mathematical 
form) itself, but from the concomitant circumstances, 
here noways dependent on logic or mathesis, and 
when these cannot be wholly obtained, then from 
the surrounding circumstances ; and a mind of in- 
sight never fails to determine that the form was de- 
terminately made, and frequently why it was made, — 
for what use, purpose, motive, gratification, — love. 
So in all the forms. But more clearly and determi- 
nately is this recognition made as the functions of 
use are incorporated in and surround the made thing. 
So the vast multiplications of these forms, other than 
those reducible to the mathesis, sparkle and shine 
from within, in these their multiplication of func- 
tionalized qualities and uses. The ideative forms 
(Living Forces, i, § 24) for subsistence to fill and 
answer the subsequent economies of system, figure 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 309 

in limitations of quantities, in diversifications of 
qualities, in varieties of functions, and all, for di- 
verse causes and effects, in their insulations of planes, 
classes, orders, species, and man in Ms individualiza- 
tion, are in an adaptive knowledge and concurrent 
power, adaptive, and in their objectivation adapted, 
on this divine contingency, to the system. This 
adaptation is not from a logical or mathematical se- 
quence, but is from a preordering wisdom, as reason- 
able and proper for these contingencies, but as and 
from the final and absolute Wisdom of the Prime 
Knower. Semper-Deus, c. vi, §§1,2, 12 ; Liv. Forces, 
c. iv. The Science of Knowledge, and the philosophy 
of the facts in the elements found in nature and in 
the essential powers found in the Prime, give purpose. 
Purpose in these contingencies is choice ; choice is 
gratification ; and gratification is intrinsic Love. 

There is duality in all gratification, — a subjective 
and objective, precisely as in knowledge, as in the 
Science of Knowledge, the subjective knower must, 
in some how, objectively know himself. In this du- 
ality of gratification as found in the objectivated, 
there is found the interposition of strife, of differ- 
ence, of separation, of repulsion — of negation, by the 
removal of which the duality is overcome, but not 
destroyed, — the conciliation is joined and articulated 
in nature and act specifically under and in specific 
form ; and in mind the highest knowledge of mind 
is the unitary Actuation of a Wise Love. 

legation is here seen, not as an empty, causeless 
negative, a mere void and emptiness of anything 



310 DEUS -SEMPER. 

positive, as in a former instance, but as a positive 
cause. In Mind, positive cause is, I will, Thou shalt ; 
negative cause is, I will not, Thou shalt not ; yet in- 
folding positive cause in this self-determination and 
self-restraint, or compulsive restraint of action. It 
is self-law and it is self-power. In the object! vated 
it is limitation and law. In practical morality, the 
Thou shalt is always for a moral end ; the Thou shalt 
not is for an immediate negative end, but for an ul- 
terior moral end — the perfection of the individual 
by the attainment of higher knowledge for a purer 
end of love, as a personal aspiration. The highest 
knowledge is of and in the Prime ; so this inner end 
of action, in this in-for-itself love, is the end and law 
of man's action. The higher divine love precedes 
and guides and commands in Wisdom, and as man 
proceeds in his unfoldment he finds the Love, the 
ought which he should follow ; and when he finds it 
fully he follows it in this love in his essential life. 
There are no human moralities without life, and 
these are all bound up in some form of knowledge 
and love and action. There are no human virtues 
without the negative antagonisms for their mani- 
festation, and their growth and culture. These are 
not without the centrality of the individual self-con- 
sciousness. There are moralities of love in marriage, 
in property, in reputation, therefore thou shalt nei- 
ther murder, covet nor steal, nor bear false witness; 
for I, the Divine Love, in the council of my Wisdom, 
have instituted these things, and all these in their 
consequences and due observances, lead, from and 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 311 

through these complexities of the concrete, to the 
Wisdom and Love which formed all things. Nega- 
tion is a positive element in nature, life, and in God. 
In him it is self-determinateness in the co-ordination 
of these powers. Living Forces, c. iv. It is a limit 
between God, nature, and man. It is the limit of 
self-law, as it is thus the limit of the objective act, 
in fact, in the factum. It is the final act of the deific 
objectivation — creation. There is a law-force in lim- 
itation ; there is a law-force in action ; and these are 
necessarily subjective and objective, and find their 
link of regulative action in the norm-power of the 
self, and their link of co-ordination in the Norm- 
Power of the Universe. As the Science of Knowl- 
edge is taken up into the Absolute by the German 
Speculatists and their followers in America, and by 
the use of abstract mathematics, a narrow and in- 
sufficient transcendental Idealism is founded, it must 
still be found as a knowing in or with God. So 
when, in like manner, the Ideative Truth is taken 
from the concrete orders, the concrete falls back into 
this primitive chaos, determined alike by Scripture, 
Science, and all human traditions, and thence into 
the atoms as resultants of forces, as determined by 
chemistry and reason, — and thence into the uncon- 
ditioned, actually, of or for existence; — and then, 
from thence again, to return back into the succes- 
sions of existence, the Science of Knowledge by the 
Ideative process must find this other than logical or 
mathematical knowledge, which has its necessary 
eternity of insistence, while this other was only a 



312 DEUS-SEMPER. 

rational, reasonable prevision for the order of things 
which was to come — which did come ; but in the 
complemental Intusception of all these powers in 
and by his own self-consciousness, he finds these 
positive powers in* their unitary separateness, and as 
something other than pure Idealism. Whatever 
faults men may find with some of the detail ! the 
system is there, in its superposition of orders and in 
correlation throughout. The divine ideal is co-ordi- 
nated with positive power to objectify these orders 
in the concrete, and in the diverse limitations, and 
in the system of these limitations He has placed an 
individualized Self-consciousness, which can break 
and limit and change and alter, but not destroy his 
manifold chains of causes and effects, with which 
God has surrounded and hedged in all things ; and 
man can do these things on the direction of his own 
understanding or reason, and for the gratification 
of his own love of various kinds, but through these 
aspire to higher Wisdom and Love, and a broader 
field of activity. Again the duality appears in its 
subjective motive in God, and in its objectified form 
in man. It is love. As love in this objective posi- 
tion in man, in its denudation, depuration, exaltation 
from and above the concrete environments of the 
animalistic and human organisms with which it is 
surrounded and implicated, and so attains its full 
and perfect self-consciousness, it is in harmony, con- 
ciliation of its own intrinsic love with this motive 
essence, in-for-itself purpose of the Pryiie. It is Re- 
ciprocation — in the certainty of the attributes of these 



SCIENCE OF KNOWLEDGE AND OF INNER LIFE. 313 

Moral Forces. Love cancels the Negation. In self- 
conscious creatures, as man and woman, or men, in 
wise combinations of goodness, unite to objectify 
their love in deed, in activities from love, the Con- 
ciliations of a Moral Order is superinduced upon and 
insubstantiated into their individual lives, and gives 
volume of these higher powers to the great current 
of the historical successions of the race. The nega- 
tive power, Thou shalt not, is co-ordinated to the 
positive power Thou shalt, and Love and Wisdom 
shall rule the repulsive projectility of the human 
nature into harmonious and consentaneous action. 
This is the Prime in the Beginning ; it is the Final- 
ity iri the end. Omega — Alpha, " which was, which 
is, and which was to Be." The Trine Co-ordinations 
— hypostatic powers — are thus all found, in the rigid 
method of the Transcendental Idealism, only that 
the apex of the whole moving series is a positive 
transcendental Realism ; they are found in the rigid 
method of Inductive Science, only that the apex of 
the whole moving series, from beyond the atomic 
preparations, are Inductive Powers, other than nude 
physical forces, as they induct them from the battery, 
the crucible, and the spectroscope. We are in the 
presence of the Prime in the self-consciousness of 
that wisdom and love and power which we find in 
our own essential powers, and trace in all the opera- 
tions of nature and life, and we find that Prime, 
w T hose ontologic subsistence is the God of Wisdom, 
of Love and Power — and in these is the God of 
Creation. As He so worked and impressed these in 

27 



314 DEUS-SEMPER. 

and on nature and life, and insubstantiated the uni- 
verse, so must man work to gain, unfold and insub- 
stantiate the powers of his own selfhood on his soul, 
and so into life, and unfold from himself the image 
and likeness from his Father. By intuscepting Him 
in the fulness of this solemn and sublime simplicity 
of this infinite and absolute co-ordination of Powers, 
the like may grow to fuller likeness. Again we have 
reached the Metanoia — the intendment of the Self, 
in the self-consciousness of these self-powers to the 
higher and purer life with God ; — and again we have 
reached the Dianoia — Thou shalt love the Lord thy 
God, with all thy heart, and all thy soul, and all thy 
Mind — dianoia, for it is the Mind, in this its normal 
manifestation and aspiration in knowledge and love 
and deeds in action, which unfolds the life, and so 
insubstantiates the moral order in humanity. As 
the Archetypal Mind creates, so this selfhood moulds 
and forms and insubstantiates the New Life in the 
Heart and in the Soul, and so Heart, Soul, and Mind, 
in Conciliation will be the Conciliation. 



Insubstantiation. 

The philosophy of Body, Soul, and Spirit, does not 
end here. In the physical beginning was the atomic 
chaos. Chaos existed, yet containing in it the very 
and just preparations and elements of order. This 
physical order came in in successions as the assimi- 
lations of the atomic preparations were perfected in 



INSUBSTANTIATION. 315 

the eras, for the more perfect successions which su- 
pervened, were superimposed in their orders. The 
lowest forms of plant-life prepared the " protoplasms," 
the assimilations of the lowest forms of animal life. 
Higher forms of plant-life came, and higher forms of 
animal life accompanied and followed them. There 
were beginnings and destructions of species in both, 
in these successions. The new forms of plant-life 
and animal life, when they appeared in these succes- 
sions, appeared in their full, rounded, completeness, 
of the type which they maintained during the whole 
of such geologic period. There is a law and fact of 
physical conservation of type, and a fact of designate 
and determinate exposition in these new beginnings, 
as in the differences of orders, classes, and species, in 
their unconnected families, and in these unarticulated 
periods of such orders. The assimilations kept on- 
ward in these new powers of assimilation thus intro- 
duced, yet maintaining the primal law that the veg- 
etal powers precede the animal. These assimilations 
kept on for the preparation of man. And so subsid- 
iary were these preparations for the human organi- 
zation, and so universal are the correlations between 
these preparatives and this human organization, that 
it may be affirmed, as a general truth, that they all 
have their correspondences in the human system, as 
we shall see. The history of man presents its cor- 
responding facts and law. In Moral Life there was 
chaos, confusion, disorder, yet containing in it the 
elements and the preparations of moral order. There 
are the moral assimilations in the preparative men- 



316 DEUS-SEMPER, 

talization of the race, — of the races. Man in the 
epochs of his great history but exhibits the periodic 
(as it were) assimilations of the powers introduced at 
the beginning of each era, yet dependent on the pre- 
vious preparations. As these are exhausted he be- 
comes stationary, formal, dogmatic, and ritual. He 
so remains until a new efflux carries him to a new 
and higher life, and which, in life, are as distinctive 
as the successions in geology ; Melchisedec, Moses, 
Jesus, and in another line, India, Egypt, Greece, 
Rome : in the one line the movement is observable 
in grand individuals embodying the moving power ; 
in the other, it appears only in grand nationalities 
deploying a power of natural development. The 
successions in geology could not rise higher than the 
new forms of life, which were introduced to give the 
mew qualitative assimilations for the succeeding order 
of life. Africa has lain abased in fetichism through 
all ages ; China has remained stationary, or nearly 
so, with no great or genial influx of life ; the migra- 
tions of the Japhetic race have slowly developed by 
the education of these, their historical circumstances, 
but never reached beyond a mere rationalism in the 
surroundings of a sensuous life. So the great Mel- 
chisedec was necessary to the grander Moses, as he 
was the preparation for the complemental Jesus. 
Here we have the full Mediation to the knowledge, 
and love, and moral activity which takes us up to 
God. In the full moral intusception of God, by 
this life-method, in the realization of these powers in 
each self, we reach up to the Father of All. Here 



INSUBSTANTIATION. 317 

is the " renewal in knowledge," the unfoldment of 
love, and in these the upward direction — metanoia — 
of the self, and in their actualization from our self- 
hood a new birth in ourselves — a new moral creation 
of society from thence. It is our insubstantiation in 
the actual Moral Order, in virtue of that qualitative 
power bestowed upon us and derived through his 
life-method, — written not with ink, but with the 
Spirit of the Living God ; not in tables of stone, but 
in the fleshy tables of the heart. The ministration 
of the Law, giving its knowledge, is seen as glorious 
as the preparative condition of that w T hich is more 
glorious, — the glory of knowledge and of love. If 
that iron law of knowledge, which was done away 
(to those who reached and reach the love), but which 
laid the foundations of civilization and order, was 
and is glorious, so much more glorious is that new 
order, wherever found, which has supervened in this 
fuller exaltation of life. So with " open face," in this 
fulness of our self-consciousness, we, not by mathe- 
matical deduction, nor by scientific induction, however 
much these may aid, but by this very intusceptive 
self-consciousness, may behold " in a glass the glory 
of the Lord, and are changed into the same image 
from glory to glory, as of the Lord, the Spirit." 2 
Cor. iii. 

From the iNorm-Pow T ers of the Prime we have 
found the Insubstantiation of the universe ; from the 
Life-Method we now possess, let us find the insub- 
stantiation of the fulness of life in our lives, and so 

27* 



318 DEUS-SEMPER. 

into the rehabilitation of society. Let us recast the 
argument. 

God is in rapport with the universe ; man is in 
rapport with the universe and with God. He is an 
individualized Self-consciousness in the midst of the 
universal complexity. There are correlations from 
him out to all nature ; there are correlations from 
all nature in to him. Look into this beautiful and 
mysterious organization. You may become so fa- 
miliar with it that you may think you know all 
about it, and may talk glibly about bones, muscles, 
flesh, arterial and nervous systems, and of the chemic 
elements which compose them, and of nerve-force, 
until you think you have the very secret of the 
Maker. Break through or away from these outer 
correlations which you apprehend by the Under- 
standing, into the higher region of Insight, and you 
will find mysteries more defined and more inscrut- 
able than were the first wonders of your early igno- 
rance. Yet there is much that is definite and know- 
able ; much that is reducible to certainty in the 
coherences of " intelligible thought," which is neces- 
sary to found system ; much, very much which is 
only understandable, intelligible, in an appreciable 
moral system of thought. But in all, the how of 
exposition from the Divine, of these inner acting 
powers in all things, and the how of their action in 
nature and life, presents its firm, unscalable wall. 
How is attraction so attraction ; how, repulsion is 
repulsion ; how is the morphic power in nature ? 
How and why the self-consciousness of man and his 



INSUBSTANTIATION. 319 

morphic powers, his sense of responsibility, his power 
of self-restraint and of self-election in conduct and 
self-direction of conduct? Man is in the universal 
complexity and kindred to all. In plants there are 
the central germinal forces in the seed, special and 
peculiar to the plant, to form and perpetuate its 
kind. So in the animals. So in man. The seed-life, 
not as individual seeds, but as this germinative 
power, was in the first plants, the first animals of 
their respective kinds ; so in the first man was all his 
race, not the individual seed for every single man 
since. Semper-Deus, i, § 1, c, d. Man is in this chain 
of perpetuation. There is a power, powers in the 
plant, by which it takes up from nature and forms 
its actual form, and distributes the elements to root, 
stock or trunk, leaves, fruit. And these are 'modifi- 
able by the circumstances in nature and by the direct 
culture of man. So in the animals in their higher 
plane. So in man. This is man's physical, bodily 
or somatic life — the soma of St. Paul. In this body- 
life, so far, are incorporated all those passions, ap- 
petites and emotions which he has in common or of 
directly similar kind with animals. And these, as 
in the culture of plants, in the improvement of and 
in the regular and habitual control of animals, and 
their subordination and the use of their powers by 
man, are all mouldable. There are forces, powers, 
in the various substances of food, in air, light and 
water, which by the new powers which belong to 
the seed-germ are taken up, assimilated by it, di- 
rected and moulded to its peculiar form of life. 



320 DEUS-SEMPER. 

This autonomic power in the seed is a blindly- wise, 
an unconsciously intelligential power, so to work in 
this its own form, and for an end of use in the gen- 
eral economy, — so to mould this form of beauty or 
horror or ugliness, or use for animal life. The power 
is intelligential but unconscious. In the animal the 
same process is apparent. The morphic germ moulds 
the elements into the form and functions of its ani- 
mate life, but man, taking possession of its conscious- 
ness, these powers are further mouldable by the 
higher powers of man in and to his various uses. 
In man there is the precisely correspondent condi- 
tion, only in the presence of higher susceptibilities 
and of the higher form of life, which make him 
distinctively man. All men who are in this low 
condition are more or less mouldable, are more or 
less subject to the biologic, mesmeric, and pseudo- 
spiritual influences. This is the region of ancient 
sorcery, modern pseudo-spiritualism, insanities, hal- 
lucinations, visions, of epidemic madnesses, fanati- 
cisms, hysterias, and political and mere priestly 
manipulations of society. Man has his distinctive 
organic germ or autonomic power, which makes and 
marks him as man, and distinguishes him from all 
the other planes of life ; yet in his whole organiza- 
tion he includes, in some form, all the others, and is 
the medium of his communication with them all, 
and by which he is, so far, a denizen of this partic- 
ular planet. As it so distinguishes him from all the 
others, and had no place in the geologic successions 
until his own distinctive appearance on the planet, 



INSUBSTANTIATION. 321 

it is something which did not belong to the pre- 
vious orders, and is therefore his own distinctive or- 
ganism of identity as a human form. This is his 
psychic organization — the Soul — the psuke of St. 
Paul. Over both this Soma and Psuke, this animal- 
istic and psychic or soul-life, presides the true self-con- 
sciousness — the Pneuma of St. Paul. 1 Thess. v. 23. 
Destroy the arm or other member of the body, or 
the organ of communication to it from within, and 
there can be no manifestation of self-consciousness, 
so far. So far there can be no communication, either 
way. Disorder the Brain, and the same consequences 
follow. There is therefore no Psuke, soul, by which 
man is man for this earth and Spirit for another 
state of existence ! All the moral powers of action 
pass from the Brain to the different members of the 
Body for their control or action through them ; and 
all sensibilities and sensitivities from the external 
world and the bodily organization pass in through 
the nerves to the brain. In the conclusion that those 
agents which act upon the nervous system and so 
constantly affect the brain, the Pneuma, the Spirit 
is radically changed and altered, then there is no 
Spirit — no Pneuma as a radical and immortal iden- 
tity of Self-consciousness, and it is but the result 
of organization, for disorder deranges and disorgan- 
ization destroys. But in the presence of a Psuke, 
the Soul, which gives the human constitutional life 
and provides this intermediary agent (from and by 
the seed-life, the autonomy of man) for its connection 
with the Body and the external world, all the phe- 



322 DEUS-SEMPER. 

nomena of our lives become understandable and ap- 
preciable. The Body may become diseased, injured 
or destroyed, yet in disease or injury the Psuke may 
retain integrity to act over or in some measure in- 
dependent of this feeble, diseased or injured body. 
As disease or injury may reach to and affect the 
brain, it may be affected in like manner, by its im- 
plication with the general organization. The proper 
bodily organization m#y be uninjured, but if the 
Brain is disordered, the body will execute no activ- 
ities dependent on its functional powers for giving 
direction to the Body. When the brain is so dis- 
ordered as to be beyond the control of the self-con- 
scious Self, that this Self cannot control and direct 
it, the instrumentality of the Self-consciousness by 
which it demonstrates itself is so far incapable of 
use. Relieve the Brain, and the Self is there in its 
presiding autopsy. The self by self-conscious exer- 
tion controls the brain and prevents falling in certain 
diseased conditions. There is Body, Soul, and Spirit. 
This Body is composed of the elements which com- 
pose nature, and they maintain their correlations to 
their native origins, yet subject to the vital powers 
endowed upon the morphia form of life : they come ; 
they go ; they are modified in their action in the 
human system by the animal organisms and orgasms 
within ; they are modified by and to the action of 
the man when he acts as but man ; again and in an- 
other form this animal and this man are modified 
by the clear autopsic self-consciousness of intellec- 
tive and moral life. It is here that the fierce Duality 



INSUBSTANTIATION. 323 

between the Soul and the Spirit, so constantly ob- 
servable in life, becomes apparent — transparent. The 
man may measurably mould his animal nature to 
the demands or the dictates of a prudential life ; 
but when this autopsic Self, in his new birth to his 
higher unfolding from this self-centre of conscious 
identity, comes to the task of moulding Soul and 
Body that they be " preserved blameless," then the 
subjective self-consciousness of the Spirit, and the 
objective yet intimate correlation of Soul, are as cog- 
nizable as any two diversities in nature. In the 
supremacy of the Spirit, controlling, moulding and 
shaping soul and body, they become the form, the 
feature, and the expression of this inner life. This 
modification, so moulding the whole organization 
from and by this exposition of the Spirit within, may 
be properly and wisely called Insubstantiation, even 
as Deity, by the exposition of his Powers, insubstan- 
tiated the universe, and placed man in it for the 
deployment and exercise of all his own powers in a 
moral system. So must man, by this very power of 
exposition and of modification over his own soul and 
body, and by the qualities in him which affect and 
influence others and act upon society, insubstantiate 
the Moral Order of Society. 

Such is the coherence of the whole order of nature 
and life, that there is action and reaction from the 
preparation of the primitive and diversified atoms 
through to the self-consciousness of man. There are 
sympathies of action and reaction between animals, 
between animals and men, and man takes possession 



324 DEUS-SEMPER. 

of the consciousness of animals and converts their 
powers to his uses. There are like sympathies and 
powers of control between the animal in man and 
that distinctive power in man by which he is in 
communication, on the one side, with this lower 
nature in himself and his life in nature and human- 
ity, and on the other side with his open face of self- 
consciousness, aspiring for himself and for his soli- 
daric humanity to the higher life. And he uses the 
animal in himself, and the animal and the human in 
man and woman, by this power over their respective 
qualities. He does so use. As others are nearer to 
the lower organizations, or surrender their conscious- 
ness, or betray their own self-consciousness to his 
purposes and uses, the more easily and readily may 
they be used, and their terrible powers be malver- 
sated into furors, fanaticisms, bigotries, Jesuitries, 
and all evil manifestations. It is the pseudo-spirit- 
ualism of all malversated, misdirected and perverted 
life. Their avoidance and suppression can only be 
in the exaltation of the selfhood above these arts 
of the charlatans, who make life a sty of indulgences, 
a den of villanies, or a bloody field of intolerance and 
persecution. 

The great importance of the distinction between 
Body, Soul, and Spirit, will become more constantly 
manifest, both as a matter of science and of morals, 
in the light of the facts of Mental Latency or Un- 
conscious Cerebration. Hamilton devotes chapter 
xviii, Metaphysics, to the. subject of Mental Latency, 
or that there are operations of the Brain carried on, 



INSUBSTANTIATION. 325 

independent of the Self-consciousness, which may pre- 
sent their phenomena of Thought and Feeling to the 
Self, — when the self may retorsively rule over and 
regulate them, or, as in manias, hysterias, veneries, 
etc., surrender to their currents. So, Carpenter, 
Ham. Phys., §§ 652-662, treats of the same subject 
under the name of Unconscious Cerebration, and ar- 
rives at the same conclusion. Id., §§ 459-466, 577, 
712, 723, Ed. 1868, on Sensory Ganglia. There is 
then the Self in its distinct subjective and regula- 
tive capacity, and there are Thought and Feeling in 
their distinct objective origin, and regulated or reg- 
ulatable conditions, — the very norm-power which 
pervades nature — the soul of man to the spirit of 
man. In science it is important to ascertain clearly 
the facts and the source or origin of Spontaneous 
Thought and Sentiment, or Feeling, and the sepa- 
rate Identity of the Self standing over from them, 
observing them as they arise and invoke, or provoke 
his attention to them, his regulation of them, put- 
ting in order, reducing them to system by suppress- 
ing some, by unfolding others, and thus by regulat- 
ing all. In morals, it is of equal or greater import- 
ance ; for, while in mental science this is the practi- 
cal direction of mind as an intellectual rule of self- 
unfolding and self-government, in morals it involves 
this, yet, with reference to all the responsibilities of 
life. . . . There is the goat, the glutton, and the 
tiger ; when either of these exercises that peculiar 
quality of organization which is attributed to each 
as its characteristic, no sane or wise man thinks of 

28 



326 DEUS-SEMPER. 

saying that it is either Deity or Devil in immediate 
personal agency (pantheistic presence), inflaming 
these respective instincts, and so inducing or impel- 
ling their action. So in all instincts. In the animal- 
istic, the somatic organization of man, these same 
instinctive qualities are inwoven, in greater and less 
degree, in individuals, and with their other surround- 
ing qualities, and these, in some of higher, and, in 
others, of lower characteristics. These latter consti- 
tute the manhood of man. When the instinctive 
qualities of the somatic organization incite to their 
action, it is but the action of their respective special 
instinctive forces, demanding or urging to their re- 
spective gratifications. There is surely no pantheism 
here, unless all is pantheism. But there is the self- 
conscious self standing over, in his quasi independ- 
ency, to act with or over them, and for their regula- 
tive control. . . In this higher region of this com- 
plexure of lives, these nismath hayirn, there are in 
the daily incidents of life, but more remarkably clear 
and sharply defined on the couch when seeking sleep, 
and it will not, cannot come, these thoughts and 
feelings which come unbidden, remain in very de- 
spite of every wish and effort to control them, and 
will obtrude when most unwelcome, and we would 
suppress them, and we mentally watch their unroll- 
ing panorama, or would turn from them in very 
weariness of their importunity or moral judgment 
of their incongruity or impropriety. Yet, there they 
are. There they remain. There are the presenta- 
tions of these thoughts and feelings, and there is the 



INSUBSTANTIATION. 327 

self-conscious self standing over in distinct relief 
from them, opposing, or regulating, or surrendering 
to their current of action. These psychic powers of 
the soul are in distinct manifestation. The Science 
becomes more clear, but the mystery deepens. 
Whence these thoughts, with their corresponding 
emotions, and this Self, with its august power of 
modified control and regulation ? * It is your power 
and your duty, both as a law of mental culture and 
order, and of moral discipline, to regulate and mould 
into a system of the human, prudential life, these 
animalistic, somatic organic powers; so more clearly 
to regulate both, the somatic and these psychic pow- 
ers (desires of the mind ? ) in the order and moral 
discipline of this higher life of the self-consciousness. 
Here is the source of the hallucinations, monoma- 
nias, visions, hysterias, ecstasies, etc. They are in 

* Sinee the preparation of this matter, "Living Questions" 
(1869), by the author of The Plan of Salvation, has fallen into my 
hands ; page 109 he says : " The logos of mind, the mental exercises 
[?] or ideas, is not the same as the conscious I in the soul of man. 
Thought is born of man's conscious nature, as the light is born of 
the sun. But, in moral things there is something in the nature 
that stands back of thought, and judges of its character and fit- 
ness. I see my thoughts and judge them. The I that sees and 
judges of the product of the mind, is as separate from the thought, 
in one sense, as the subject is from the object.' ' " Reason is an abso- 
lute unity. Love is an absolute unity. Will [the Actuative 
power, the Conation of Hamilton] is" an absolute unity. These 
are the same in themselves and the same in all moral being. They 
are separable from each other, and yet united in one consciousness. 
Human reason, love, and [this] will are finite, and they may be 
perverted in finite things, but they are the same in their nature, 
whether they inhere in a finite or in an infinite being.' ' Id. t p. 108. 



328 DEUS-SEMPER. 

the organic functions of the soul. Their regulation 
and subordination to moral system is in the greater 
or less clearness of the autopsic, spiritual self-hood, 
wherein theology may see that " the words they are 
spirit," and that, while the flesh profiteth nothing for 
the quickening of the spirit, yet it is this "renewal of 
knowledge," w^hich gives the mastery over the whole. 
Life becomes manifest by this unfoldment of spirit- 
ual life, and it must be inworked, insubstantiated in 
the mentalization of the race ; y /isv "Yr,ep^ ever upwards. 
The established law of science is, that no two par- 
ticles or bodies of matter come into immediate con- 
tact with each other, but that the force of Repul- 
sion is interposed and keeps them separate, and that 
Attraction makes the cohesion or combination of 
these particles thus subject to the separating Repul- 
sion — as also in greater bodies ; and this necessitates 
to our thought a third force or Power for giving 
them form, forms, all forms, and their different sys- 
tems of life. So all the phenomena of nature and 
life depend on Forces. Surely, then, there are spe- 
cial combinations or differentiation of Forces by 
which the atoms, — from which the minute Galion- 
ella, in their separate differences of kind, were made. 
Surely there is a separate combination of Forces, a 
centre of special forces, by which Plants of all kinds, 
each kind in its kind, do grow and perpetuate the 
kind ; and surely these forces in the seeds do depend 
upon and act on the forces in the particles of soil, 
in the water, in the air, and in the sunlight, and 
all on that infinite Sensibility which extends from 



INSUBSTANTIATION. 329 

the sun to the earth, and from star to star, and 
through the telegraphic wire around the earth, and in 
the earth. Surely the Sensibility which exists in all 
the animate creatures of the earth, in all their varied 
and separated forms, are in like manner dependent, 
that is, act and react, on the special forces in the 
earth, in the plants, in the air, the water, and light, 
yet each has its own special centre and combination 
of Forces, by which it is this animal or that of its 
kind ; yet, when the atoms, of which Plants and 
animals are composed, are set free from the vital 
conditions or forms of force which so make each as 
it is, they are ready at once, by the sensibility of the 
forces which made them as atoms, to enter into new 
combinations. Surely the sensibility in the physical 
organization of man, is that power in the organiza- 
tion by which all accidents of disease, injury, stimu- 
lants, medical reagents, and whatever affects it also 
affects the consciousness of man, and through which 
the self-conscious man reacts upon and uses his physi- 
cal powers, acts upon nature, and upon persons and 
animals. In this personal Self-consciousness and this 
sensibility in the human organization, this entire de- 
pendence of nature becomes appreciable, understanda- 
ble, and we can give a meaning and life to the lan- 
guage of the great historian, when, speaking of the 
Crusades, he said, a nerve of infinite sensibility was 
struck, which vibrated over Europe ; as, so, in all the 
great migrations of nations, in all the grand move- 
ments of history, or great upheavals of society ; as, 
eo, in the lesser movements of society ; as, so, in the 

i 28* 



330 DEUS-SEMPER. 

action and reaction of individuals — when the con- 
ditions are provided or exist for their reciprocities 
or antagonisms. In the individuality and isolation 
of each separate thing, existing in its separate and dis- 
tinct nature, like a man or body placed on the glass 
insulating stool in electrical experiments, their sep- 
arate identities are manifested and preserved, their 
action and reaction on and from the forces in nature, 
and their reciprocations and hostilities with and 
among each other, and their dependence on the Uni- 
versal Life are seen. The Omnipresent Life is in all 
and over all, giving specific identities to all things, 
and personal Self-hood to Man alone, and is ruling 
all things in His system of the whole. Surely, " God 
is All and in all." 

The same thought in another form. Some bodies 
are magnetic, have a sensibility (not sensitivity), in 
the sense of being attractile and attracted ; others have 
a diamagnetic sensibility, in the sense of being repel- 
lant and repelled. These bodies, being so, when placed 
between the poles (the opposite ends) of a horseshoe 
magnet, or electro-magnet connected with a galvanic 
battery, some are at once drawn to the opposite or 
axial ends, N = S, as iron, nickel, cobalt, oxygen-gas, 
etc., and others, as water, zinc, gold, bismuth, phos- 
phorus, etc., are repelled from these positions at right 
angles, that is, equatorially from them, E — W. It 
will appear that both forms of these forces are at 
work in all the manifestations. 

These attractive and repulsive powers of sensibility, 
in some form of these combined forces, pervade all 



INSUBSTANTIATION. 331 

nature (pp. 35, 52, 97, 112-15, 182, 248-269). In the 
modifications of these forces at work, they assume 
manifold positions and forms, in their various com- 
binations of these more or less magnetic and dia- 
magnetic properties, thus at work in all, but always 
in such limitations of forms and under such circum- 
stances as indicate the presence of a third force, 
polarity, and this, in the great system of nature, 
conditioned into the planes and orders of atomic, crys- 
tal, vegetal, and animal organizations, and in a co- 
herence of order. Sillim., Physics, § 920 ; Id., Chem., 
§§ 166, 218; Porter's Id., 243 ; Youm., Id., §§ 166-7; 
Quackenb., Nat. Phil., §§ 930, 874. Here it is seen 
that the root powers of each thing is common to all, 
but that there are differentiations of the powers, to 
make each of its kind, what it is in kind, and of their 
various kinds, — atoms, crystals, plants, animals. 

A step higher in this line of observation, and it 
is seen that there are correlations, correspondence, 
between the planes of nature and of life, and the 
different parts of the human organization, until, in 
their action and the reactions, the fact and the law 
of their correspondence, is the foundation of Phys- 
iological, Psychological, Medical, and Moral sciences^ 
and that they depend and hang together in this com- 
mon unity. 

There is a measurable " velocity of nerve-force," as 
it passes from the brain to the extremities, and e con- 
verso, which is greatly less than that of the telegraph, 
as demonstrated by the " chronoscope " of Pouillet, 
and the " myograph " in the hands of Helmholz. In 



332 DEUS-SEMPER. 

the individualization of these powers in the human 
frame, they are subject to atmospheric, climatic, 
sporadic, endemic, and epidemic causes. There are 
the five senses : the ear for hearing, and there are 
the sounds of nature and life for the ear ; and modu- 
lations of all these sounds for the musical organiza- 
tion, deeper within ; the eye, and there are forms 
and colors for its seeing, and modifications of these, 
fo.r and by deeper organizations within, of the vari- 
ous artisans and artists, and those who appreciate 
their skill and labors ; the touch (almost an eye in 
the hand, the blind), which responds in many ways 
to all the movements in nature, and to the intensest 
gratifications of the animal life, and the thrills of joy 
and ecstasy from the intellectual and moral nature, 
and is, in many ways, the very servant and agent of 
the self-directive Self; and who will draw the line 
where the distinctions of Taste, from the material 
objects of nature, pass from the tongue to the con- 
sciousness within, and the nice discriminations and 
combinations of sound, sight, touch, smell, and taste, 
which minister to all the pleasures and pains of life, 
pass from the Self-consciousness, in its own definite 
modulations, into external manifestation, and unfold 
in intellectual and moral combinations of life and 
character ; yet there they are in their distinctions, 
and their actual inter-correlations. There are emet- 
ics, cathartics, diuretics, diaphoretics, alteratives, nu- 
tritives, etc., acting specifically on special portions 
of the organizations ; and emmenagogues and abor- 
tives, acting specifically on female functions; and 



INSUBSTANTIATION. 333 

there is correspondence between these functions in 
all these organisms and these preparations in nature, 
by and through which they thus interact, through 
the nervous and arterial instrumentalities of the 
human body. So there are sedatives and stimulants, 
which act upon the mental or psychological organ- 
ization, and modify it, and by which the Mind, the 
Self, is more or less directly influenced to action, 
and in action; and there is the self-retorsive, self- 
directive power of the Self-consciousness, in its insu- 
lated, individualized limitation, acting from intellec- 
tual and moral considerations over all — each in his 
prescribed condition of dependent action, and allowed 
circle of independence of action. Throughout, there 
is system in coherence of order, due, and mediately 
attributable to an omniscient Mind, which as Mind, 
is also Power, which ordered and orders all in sys- 
tem, in this demonstrable omnipresence of the Trine 
Powers which pervade the Infinitude. Man in his 
insulation, his individualization, can only see or feel 
— can only know and love within the limits of his 
individualized Selfhood ; but he, using these powers 
in combination, can act beyond himself — from Bos- 
ton to San Francisco ; — the Omniscient Eye — an om- 
nipresent Consciousness sees and knows at all points, 
and in the omnipresence of these Powers, is the Infi- 
nite Power — the Norm-Power of the Universe. Re- 
alizing this, Man feels and knows that he is a Pres- 
ence in the presence of the Omnipresence — an indi- 
vidualized self-consciousness in the bosom of the In- 
finite Self consciousness (pp. 52, 110-132, 173-4). 



334 DEUS-SEMPER. 

On the outside, from the stand-point of mere ex- 
ternal view, nature and life are not understandable. 
To see causes, in nature and life, working before the 
mind's eye, image a man before the eye, as full as 
the imaginate of a deceased friend, or the mental 
effigy of the sculptor. Watch it, in this mental con- 
dition, and see the flesh dissolve from it, as you have 
seen sickness dissolve the flesh, until the veins and 
arteries are alone left, throbbing and pulsating, and 
the blood circulating, — and there are the forces, 
lending from the heart to the brain, and to other 
parts, and returning it back. You cannot actually 
see these forces ; you know they are there. Turn to 
the nervous systems ; pursue the same process, and 
the same result follows. The forces are there, in 
their forms of instincts in animals, and in instincts 
and psychic powers in man. The process becomes 
a little more hidden, and a great deal more open and 
manifest, as you go in and see their action. Now, 
we go into the brain. Observe the love, the intellec- 
tivity, and the actuative power, as they self-con- 
sciously and retorsively, on ultroneous selection of 
mode, means, time, and place for overt, demonstrate 
actuation, on a choice of alternatives between grati- 
fications of some kind, come out, — go over into 
action ; and you are in the presence of forces as de- 
terminate, and as essential to effects, as in the un- 
conscious formation of bone, the flow of blood, and 
the action of nervous sensibility and sensitivity, and 
they are in actual correlation and correspondence 
with the whole. As this self-conscious self, within, 



INSUBSTANTIATION. 335 

and from the brain, loves, thinks, and acts, in this 
direction or that, for this limitary form of faith, 
or that broad and catholic combination of moral 
powers, or in the exercise of this mode of combative- 
ness, destructiveness, or impressment of moral or 
religious ideas by physical force, or genial direction 
of human sympathies, so will the currents and action 
of all the forces within be modified; and if directed 
on or through the passional nature, there will be 
that natural result of cause and effect in this com- 
plication of bad passions, base emotions, and hallu- 
cinations, which must, per force, produce conflicts, 
revolutions, and bloodshed, — the cutting off of the 
human monsters, by this very law of reactions, — 
before there can be a return to order in society, 
w^herever enough of culture and goodness is left to 
secure such a result to the revolutions. The moral 
compensations are increasing, in the movements of 
history. 

Man loves the lowest forms of faith in which his 
infancy has been nurtured, with all these passions 
and affections gathering around it in this concrete 
growth of life; and the struggle to rise to higher 
truth, is the laceration and breaking up of these 
habits of thought, and feeling, and actuation, which 
have thus become enfibred in his nature, — and, in 
an actual and sorrowful sense, the fact of nerves torn 
up by the roots is realized. As these expanding, or 
fossilizing influences, mould the individual life, so 
do they appear generally, and with greater signifi- 
cance, in national characteristics. They are the 



336 DEUS-SEMPER. 

streakings of that dawn which, breaks ever on the 
uprising nations, or they are the shadows and the 
gloom* that 'darken the deep fissures of civilized 
communities where ignorance and vice generate in 
squalor and want, and cover a land sinking to de- 
struction — as they are the pall and the winding- 
sheet of dead nations, whose monuments of desola- 
tion are over the earth. 

To these facts and conclusions add those which 
are common to the knowledge and observation of 
all. Shame affects the cheek, awe the scalp, indig- 
nation the chest; anger the muscular system, espe- 
cially the shoulder-blades and arms ; fear the lower 
bowels, terror the whole frame ; and the continued 
effect of these causes leave their visible demarcations 
in and on the system. And man, in his time and place 
in history, gathers his cognitions, his ideations, his 
religious opinions, his faith ; and these are thus writ- 
ten in and on his form. In the horrid ceremonies of 
his superstition, in the paganism of his forms of wor- 
ship, in the formularies of his creeds, which fetter 
his head and fanaticize his heart ; in the teachings, 
which arouse his hopes of reward and his fear of 
punishment ; in the associations and indoctrinations 
of sects, which make him have a human, earthly 
love for his own, and a divine hatred for others — all 
of the strongest and intensest feelings of his nature 
are aroused and brought into continual action ; and 
they channel their effects, in like manner as all these 
causes and effects have been brought into review, in 
his organic constitution. Around his faith — such 



INSUBSTANTIATION. 337 

are the historical and daily observable facts, and 
such are now the facts of established science — around 
his faith, whether it is Obeeism, in any of its forms 
of snake-worship, Polytheism in any of its forms of 
superstition (with or without human sacrifices), or 
an imperfect Christianity with paganic ceremonies, 
or Monotheism w T ith its ritual of burdensome formal- 
ities, — around this faith, low down or higher up, 
these passions and appetencies cluster and swelter, 
and appetize and impel. This faith, of whatever 
particular form, moulds and intensifies those powers 
which are most naturally allied to its doctrines ; and 
the lower the form of faith, the viler and the fiercer 
are the passions which are its natural allies. If it 
teaches fatalism, its followers are bold and reckless ; 
if human sacrifices, they are bloody and remorseless ; 
if the worship of Venus, they are lascivious and 
voluptuous ; if the union of Church and State, then 
it has the commingling, in a common purpose, of 
perpetual power, of a spiritual despotism, a tempo- 
ral selfishness, and a secular tyranny. 

God, in his general economies, works by causes 
and effects, and, within his limitations, leaves man 
to work by his own self-causes, and to reach up and 
ascend to the knowledge and love of his deific fore- 
plan, moving, working, and unfolding in the ages. 
And the mentalization of the races, is growth by 
geotic and historical causes, and the self-culture by 
and from man's own self-cause. There is a law of 
nature and a law of culture running through all. 
The muscular and other developments of the anjmal 

29 



338 DEUS-SEMPER. 

races under the control of man, are changed by his 
mode of training, using, and breeding them ; the ex- 
cision of the calf and the colt changes their quali- 
ties, and their forms, and appearance ; their instincts 
are altered by genial and sympathetic culture, or de- 
graded and made vicious. Observe the natures of 
these kinds, which are in the hands of man every- 
where — the horse, the dog — and those animals made, 
more or less, the companions of man. The lion can 
be tamed, and the tiger can be mollified, and the ser- 
pent-charmer can take the deadliest reptile to his 
bosom ; and the mutualities of sympathies and an- 
tagonisms between man and man, and race and race, 
make kindly and morally social relations between 
them, or hostilities, feuds, and desolations— the dove 
and the serpent of the human kinds. There is a 
change and alteration. Change and alteration, and 
their corresponding effects, run throughout the great 
cycles of history. It is the very law of diversifica- 
tion of the forces, running up from the plutonic 
rocks to the post-tertiary period, and the installa- 
tion of man on his theatre of action. It is the law 
of progress, from the west central plateaus of Asia, 
through Syria, Egypt, Europe, to the American 
shores of the Atlantic, and across to the Pacific, and 
around the world ; and it is the fact of reactionary 
mind operating upon each through these agencies. 
This law of action and. reaction, of change and alter- 
ation, affects the chemical changes in the human sys- 
tem. It is the settled and conclusive fact of physi- 
ology. Carp,, Hum. Phys., § 629, says: "We haye 



INSUBSTANTIATION. 339 

seen that in those actions of the nervous system, as 
of other parts of the body, in which the will is not 
concerned, we have simply to consider the two ele- 
ments, of which we take account in all scientific in- 
quiry, namely, the force that operates, and the or- 
ganized structure on and through which it operates. 
In other words, the dynamical agency [the forces at 

work], and the material conditions A mere 

inorganic substance reacts in precisely the same mode 
to mechanical, chemical, electrical, or other agencies, 
however frequently these are brought to bear upon 
it, provided it has been restored to its original con- 
dition. Thus, water may be turned into steam, the 
steam condensed into water, and the water raised 
into steam again, any number of times, without the 
slightest variation in the effects of the heat and the 
cold, which are the efficient causes of the change. 
But every kind of activity, peculiar to a living body, 
involves (as has been repeatedly shown), a change of 
structure ; and the formation of the newly-generated tis- 
sue receives such an influence from the condition under 
which it originates, that all its subsequent activity dis- 
plays their impress. The readiness with which par- 
ticular habits of thought are formed, varies greatly 
in different individuals, and at different periods of 
life. As a general rule, it is far greater during the 
period of growth and development, than after the 
system has come to full maturity ; and remembering 
that those new functional relations between other 
parts of the nervous system, which give rise to sec- 
ondarily automatic [instinctive] movements, or ac- 



340 DEUS-SEMPER. 

quired instincts [habits], are formed during the same 
period, it seems fair to surmise, that the substance of 
the cerebrum grows to the conditions under which it is 
habitually exercised. Hence, as its subsequent nutri- 
tion (according to the general laws of assimilation, 
§ 346), takes place on the same plan, we can under- 
stand the well-known force of early associations, 
and the obstinate persistence of early habits of 
thought." Whoever will read his § 801, on the en- 
ergy and rapidity of muscular contraction, and knows 
that these are almost uniformly produced by what he 
calls the will, will not except these from the general 
law, but will affirm, that in cases of this kind espe- 
cially, the activity involves "a change of structure, 
and the formation of newly-generated tissue," — the 
blacksmith's arm. There is, throughout, a change 
of structure, and a formation of newly-generated tis- 
sue, conforming the old organisms to the new modi- 
fications within. 

The constant and steady "influences of particular 
conditions of the mind, in exciting, suspending, or 
modifying various secretions," and therefore altering 
the texture and conformation of their correspondent 
parts of the human system, are becoming, are well- 
settled facts of physiological science. The common- 
est intellect can see that if the venereal orgasm is 
withheld, the organ will in time lose much, if not 
all of its vitality. Fishes are blind where they have 
no use for eyes ; children, born in the catacombs of 
Paris, where the mothers are removed from the 
light, and have insufficient and unwholesome food, 



INSUBSTANTIATION. 341 

are born blind, or maimed or distorted, in great num- 
bers. The faculties are improved, which are gener- 
ally, and, under healthful conditions, most used — the 
tact of the watchmaker's hand and eye, and the 
strength of the porter and the blacksmith. The lach- 
rymal secretion which is continually being formed, 
to a small extent for the purpose of bathing the eye, 
is poured out, with injurious ingredients, in great 
abundance, under the excitement of emotions, either 
of joy, tenderness, or grief. The flow of saliva is 
stimulated by the sight, the smell, the taste, and by 
the thought of food. It is certain that the indul- 
gence of melancholy and jealousy, produces a decid- 
edly morbific effect, by impairing the healthy nutri- 
tion of the gastric fluid. The odoriferous secretion 
of the skin, which is much more powerful in some 
individuals than in others, is increased under the in- 
fluence of certain mental emotions, as fear or bash- 
fulness, and commonly also by sexual desire. The 
sexual secretions themselves are strongly increased 
by the condition of the mind. When the mind is 
frequently and strongly directed towards objects of 
passion, these secretions are increased to a degree 
which may cause them to be a very injurious drain 
on the powers of the system ; while, on the other 
hand, the active employment of the mental and bod- 
ily powers on other objects, has a tendency to render 
less active, or even to check altogether, the processes 
by which they are elaborated. The secretions of 
milk, in the nursing female, are often suddenly aug- 
mented by the sight of the infant, or even by the 

29* 



342 DEUS-SEMPER. 

thought of it in its absence ; and the irritation of 
the nipple, produced by the suction of the infant, in 
combination with a strong desire to furnish milk, 
has been effectual in producing the secretion in girls 
and old women, and even in men. A fretful temper 
lessens the quantity of milk, and makes it thin and 
serous, producing intestinal fever and griping in the 
child. So, fits of anger, grief, anxiety of mind, fear, 
terror, produce serious disturbances in this impor- 
tant part of the female and infantile economies ; and 
there is even evidence that this secretion may ac- 
quire " an actual poisonous character, under the in- 
fluence of violent mental excitement," producing sud- 
den death of the infant. The processes of nutrition 
are affected in like manner, as the observant dyspeptic 
or invalid can witness ; and there is abundant evi- 
dence, that sudden and violent excitement, of de- 
pressing emotions, especially terror, may produce se- 
vere, and even fatal disturbances of the organic func- 
tions, strongly resembling those of sedative poison- 
ing. So, the influence of the state of expectant atten- 
tion, remarkably modifies the processes of nutrition 
and secretion, and operates for evil and for benefit 
in the economies of the system, depending on its 
character. Carp., Hum. Phys., § 832-838. Thus 
the aggregate of life is made up of the native con- 
ditions of the tribal autonomies, the action of the 
cerebric functions, the geotic and moral influences 
of life and society, the historical position, and the 
conscious self-regulation of the individual. 

Such are the facts and conclusions of physiology ; 



INSUBSTANTIATION. 343 

and they show the intimate correlations which sub- 
sist between body, soul, and spirit. Euskin, the ac- 
complished art writer, has caught the same general 
truth from his view-point of nature, life, and art. 
He says: " The operation of the mind upon the body, 
and the evidence of it thereon, may be considered 
under three heads. First, the intellectual powers 
upon the features, in the fine cutting and chiselling of 
them, and removal from them of signs of sensuality 
and sloth, by which they are blunted and deadened, 
and substitution of enefgy and intensity for vacancy 
and insipidity; and by the keenness given to the 
eye, and fine moulding and development given to the 
brow. The second point to be considered, in the in- 
fluence of mind over the body, is the mode of opera- 
tion, and conjunction of the moral feelings on and 
with the intellectual powers, and their conjoint in- 
fluence on the bodily form. Now, the operation of 
the right moral feelings on the intellectual, is always 
for the good of the latter, for it is not possible that 
selfishness should reason rightly in any respect, but 
must be blind in its estimation of the worthiness of 
all things ; neither anger, for that overpowers the 
reason ; neither sensuality, for that overgrows and 
chokes it ; neither agitation, for that has no time to 
compare things together; neither enmity, for that 
must be unjust ; neither cunning and deceit, for that 
which is voluntarily untrue will soon be unwittingly 
so. But the great reasoners are self-commancV-and 
trust, unagitated and deep-looking love and faith. . . . 
For there is not any virtue, the exercise of which, even 



344 DEUS-SEMPER. 

momentarily, will not impress a new fairness upon 
the features — neither on them only, but on the whole 
body, the intelligence and the moral faculties have 
operation ; for even all the movements and gestures, 
however slight, are different in their modes, accord- 
ing to the mind that governs them ; and on the gen- 
tleness and decision of just feeling, there follows a 
grace of action, and through continuance of this, a 
grace of form. The third point to be considered, 
with respect to the corporeal expression of mental 
character, is, that there is a certain period of the 
soul-culture when it begins to interfere with some of 
the characters of typical beauty [the artist's type of 
beauty ?] belonging to the bodily frame, — the stirring 
of the intellect wearing down the flesh, and a moral 
enthusiasm burning its way out to heaven, through 
the emaciation of the earthen vessel ; and that there 
is, in this indication of subduing of the mortal by the 
immortal part, an ideal glory, of perhaps a purer and 
higher range than that of the more perfect material 
form. Those signs of evil which are commonly most 
manifest on the human features, are roughly dis- 
cernible into these four kinds, — the signs of pride, 
of sensuality, of fear, and of cruelty." 

The human organization is a system of life, in 
which the developed functions of the respective parts, 
infolded in the primary autonomy, are brought into 
form and use by the unfolding of the forces thus 
imbedded in the germ ; and, in return, they con- 
tribute to the uses of the general system out of which 
they thus grow and tend to maintain. It is an or- 



INSUBSTANTIATION. 345 

ganization for assimilation, circulation, nutrition, and 
defecation. The food, in proper quantity and quality, 
must be received into the stomach. Assimilation 
here begins. It is then converted into chyme, chyle, 
blood, in succession, through different forms of or- 
ganisms, each performing its specific function in the 
processes of assimilation. This food is always some 
combination of some of the thirty-six chemic ele- 
ments common to nature, and by assimilative prepa- 
ration, also entering into the vegetal and animal or- 
ganizations. It can be readily apprehended, that as 
the form and quality of the food is unsuited to as- 
similate, that the circulation will be defective or 
impeded, nutrition will not be supplied, or will be 
imperfect, or will not be properly distributed, and 
that defecation will not be healthily carried on. All 
writers on physiology enumerate certain conditions 
of physiological structure as modifying the organic 
character of the general system, and as affecting 
mental action and manifestation, which they term 
Temperaments. With great uniformity, these are 
recognized as the sanguineous, the bilious or choleric, 
the phlegmatic or lymphatic, and the melancholic. 
These, in turn, are affected by age, disease, climate, 
and local causes. As the stomach shall furnish 
gastric juice, as the liver shall throw in Idle, the pan- 
creas the pancreatic juice, the glands of Brunner the 
succus entericus, all, with other causes, essential to 
assimilation, circulation, nutrition, and defecation, it 
may be seen how much the diversities of human life 
and character are modified and determined by these 



34:6 DEUS-SEMPER. 

varieties of organic causes and functions, and by ex- 
traneous influences. In the human system, "thou- 
sands of tons of blood are annually driven through 
the heart, and the general system," modified by these 
causes at work; and the brain, "but one-thirtieth of 
the weight of the body, receives from one-fifth to one- 
tenth of all the blood driven from the heart, to main- 
tain its normal waste and repair." As special organs 
and functions of the brain are large or small, and 
active or inert, so will be their demand from this 
general source of supply; and as are the organic 
means of communicating this nutrition to the various 
organs, so will be the conditions and activities of 
these cerebral and visceral functions. Change in 
any one of these large cerebral or visceral organs, 
modifies the whole system, and the nutrition will be 
modified or diverted accordingly. In like manner, 
will the action of the brain be affected by these direct 
and constantly active causes. The fact is established, 
of a common production of forces from the food, air, 
water, and -light, taken into the system, and there 
assimilated, and which is distributed by the special 
organs of the system, each acting under its special 
functional power, to the various uses of life — for the 
growth of the ganglionic parts of the body, for the 
supply of the instincts (as seen in venery), and for 
the action of the cerebral functions. Take away 
nutrition, and they all cease in their functions. 
Change the direction of this supply by sudden and 
extraordinary exertions, or by habitual mental, and 
moral, or immoral direction, and the physical char- 



INSUBSTANTIATION. 347 

acter of the body, and the mental manifestations, are 
correspondingly changed. It is a visible fact of life, 
in men and animals, as in emasculated colts, pigs, 
calves, eunuchs, etc., which shows that these forces 
may be diverted and changed by the actual destruc- 
tion of the organs, and so by their modification. 
This actual destruction, or change of the parts by 
mechanical means, modifies the structure of the ani- 
mal, as may be seen in the subsequent growth of 
their outer forms ; as it also changes the qualities of 
the tissues of their flesh, as may be tested in using 
them as food, — the rooster, the boar, the bull. It is 
further seen in the science of physiology ; it is the 
observation of daily life, that these forces may be 
altered in their directions, changed in their actual 
qualities, turned into poisons, injurious to or destruc- 
tive of life, or converted into mental and moral uses, 
by the conscious direction of the self to a higher 
form of life. Thus it is seen that the self-conscious 
moral direction of these forces, thus changeable and 
ever changing, may be made the elements of depu- 
rating and forming, around this conscious self, a 
higher form of organic life ; while to affirm that it is 
the spirit which is changed and altered, is to affirm 
that this spirit is but a modification of forces, which 
make it simply — life. It would then be a mere or- 
ganic life, a result of organization, and not the per- 
during personality of the man as a conscious self, 
retorsively, from on the inner side of this organiza- 
tion, acting upon it, and moulding these powers, and 
unfolding, through these organic veils, to the cogni- 



348 DEUS-SEMPER. 

tion and love of a higher life. But these organic 
functions in the body of man, in his instincts and 
psychic powers, are the necessary and essential ele- 
ments of his growth in mental and moral life. All 
of his knowledge, and all of his virtue, grow out of, 
or rather, through these. They are the foundations, 
and the elemental activities^ of his individual, domes- 
tic, social, political, and moral life. No one of these 
forms of life are conceivable without them. Drop 
any one of these organic powers of life, and so far 
man is a moral monster in the society of the world. 
To such extent he can have no true knowledge of 
life, nor sympathies with his race. The true life of 
the individual, and of humanity, is a growth, through 
all its loves, to a higher love, in an unfolding men- 
talization, which only grows out of these successions, 
and comprehends them, and thus sanctifies them in 
this unfolded wisdom and love. 

It has been believed that joy, when intense, proves 
a more frequent cause of insanity than grief. But 
the heart and the brain are not the only organs which 
suffer under the ascendency of the exciting emotions ; 
for the spinal cord, and all the nerves proceeding from 
it, as well as from the brain, partake of the excite- 
ment ; so that there is not a function of the body 
whose actions are not influenced by the state of the 
moral feelings [and e converso]. The tumult of the 
system, by which the brain and the heart are so much 
disturbed, may diffuse itself wherever blood circu- 
lates, or nerves convey sensation " All gross 

excesses debase an intelligent and moral being, and 



INSUBSTANTIATION. 349 

by their frequent repetition perfectly enslave him." 
" But, whilst excesses of joy, and the perversity that 
seeks it from pernicious sources, are so disastrous to 
mind and body, it is quite the reverse when expe- 
rienced lawfully, and in moderation. It sustains the 
nervous energy and the power of the heart ; gives 
celerity to muscular action ; aids digestion, secretion, 
and assimilation ; actuates to industry and benefi- 
cence ; gives elasticity and expansion to the mind, 
and strengthens the memory." W. Cooke, M.D., 
Mind and Emotions, pp. 256-9. 

Here all is change, transmutation. The vital 
powers are seen resolving into new forms, as one part 
or one set of functions are brought into play by sur- 
rounding circumstances, or as they are determinately 
•put into action by the direct intendment of the self, 
as in physical labor, mental exertion, or exercise of 
moral sympathies. Life, as a mere component of 
vital activities, is therefore but a composition and 
resolution of forces ; and the spirit, as an immortal 
entity, for any intellectual and moral system of the 
universe, must be found in some indestructible per- 
sonal identity as self-cause. 

In the animals, the gratification seems specially, if 
not exclusively, instinctive, and begins and ends with- 
out any discriminations other than those which may 
be accounted for in the nature of their instincts com- 
bined into one form of organic life. If the instinct 
directs to grass, the intelligence inwoven in the in- 
stinct, the intelligential functions of the instinct 
which takes it to grass, would give some knowledge 

30 



350 DEUS-SEMPER. 

of the object, — the grass ; so throughout the in- 
stincts. In man, the gratification is in one organ ; 
the intellectivity, which cognizes and determines 
time, and place, and means, and elects to do or not 
to do, for the gratification is in other organs, and 
necessarily, so that there may be action, reaction, 
and independency of the intellectivity to do or not 
to do, and on suspension of action to choose time ; 
and for the same reasons, the power of acting, of 
actuation, is in separate organs, to be called into ac- 
tion or withheld from action, until the determina- 
tion of the intellectivity is made. Thus the sepa- 
rateness of the sense of gratification is found in their 
separate organs, as sexual desire, hunger, taste, and 
the independence of the intellectivity, in its organic 
forms ; and so for the subordinateness and specific 
directions of the actuative powers ; and for their 
inter-correlations and inter-dependence. Thus it is 
seen again and always that the economies of the 
human organization are so arranged that a portion 
of its life is under the influence of the animalistic 
instincts, that another portion belongs to its province 
as man, but that the whole is or may be brought, 
more and less, for good and for ill, under the mastery 
of the independent autopsic self. And this autopsic 
self, from this own self-centre of cause, originates 
his own powers of direction, and comes down, as it 
were, from that self-centre, and masters the tyrants 
in the flesh, and moulds the human powers, and gives 
the whole man his true character. And this char- 
acter, in the law that " the substance of the cerebrum 



INSUBSTANTIATION. 351 

grows to the conditions under which it is habitually 
exercised," is changing, changing ever, under the in- 
dividual and historical influences of his position in 
life. Thus it is, that the conscious spirit has his in- 
dwelling in this organization, and through, and over 
it, and on it, demonstrates his characterizing effects. 
As this conscious self ascends and perfects this life, 
he sends down those cleansing and depuratory forces, 
which defecate, strengthen, and unfold the moral 
life ; or he may surrender himself a victim to the in- 
creasing and overgrowing depravity of the organ- 
isms, charged with the animalistic and human or- 
ganic forces, yet in the very lessons of life which he 
learns, prepare his retribution. Not only so, but as 
these powers may be controlled and modified in this 
manner, so they may be intensified and strengthened 
by the concurring forces of the conscious self, super- 
adding these conscious powers to these orgasms, and 
again " the substance of the brain grows to the con- 
ditions under which it is habitually exercised," and 
which are or may be imparted to the generations 
which follow. Thus it is, that historical revolutions 
are as necessary to break the solidification of society, 
to introduce new changes in the forms of life, as in 
the geologic successions. 

The conscious moral self is enthroned in the no- 
bility of his majestic powers, and in no metaphorical 
or abstract theological free agency, may preside in 
actual, positive potency, as he attains his position in 
the historical order. In this presidency, man intel- 
lectualizes his conduct ; he is conscious of his love of 



352 DEUS-SEMPER. 

order, justice, Tightness, the right ; and from this 
centre he projects his deeds into life. He is above 
the lower and the subsidiary organisms, yet uses 
them in the conscious possession and exercise of these 
his own intrinsic powers. The triplicity stands re- 
vealed. In all the movements of this conscious 
triplicate Self, out into nature and life, he moves by 
his actuating power, and w^hen delivered to the arm, 
or any organ of motion, this power is called muscular 
force ; and when further communicated to a sub- 
stance in nature, as a weapon, or the pen in the hand, 
it is called physical force. The name is changed, but 
j:he force is the same. This actuating power, in every 
normal act, is directed, as to form, time, etc., by the 
intellectual power, and the letter is made, the book 
is written, and the goodness or the crime is shaped 
by that intellective force, from these organic passions 
or this purer will, before or at the time it is delivered 
over to the objectifying power of the Self. And both 
the actuation and the thought are thus set over into 
life for some gratification, — in this higher region of 
life alone striving for a higher order, a purer justice, 
a holier life of love. Now, by the law which runs 
throughout, from the initiate causations creating 
matter and forces, and providing their actions and 
reactions in the various planes of forces, and these, 
retorsively, subjected to the conscious powers as 
forces in the Self, and all accompanied with changes, 
changes and modifications of substance and form, 
we see in all the actions of this conscious Self, in, 
over, and through the organic instrumentalities thus 



INSUBSTANTIATION. 353 

placed at his disposal, that they are forces executing 
in effects, and that they involve, as the law of their 
action, " changes of structure and the formation of 
newly generated tissue," and thus, from time to time, 
man moulds and chisels his own statue. 

a. The Actuous force projects the arm. The al- 
terative and characterizing notation of this force is 
from the Self outwardly. It is through and at the 
end of the arm ; it is at the end of the chisel or pen, 
and it leaves its effects in art and on nature. But 
there is, in consequence, a modification of the or- 
ganic structure from the self-centre outwardly. This 
is not distinguishable in a single stroke of the arm, 
but becomes very apparent in the constant use of the 
mallet and the pen, and it is traceable in the manip- 
ulations of both, as in the use of all instrumentali- 
ties. They leave their legible and manifold versa- 
tilities in the capacity and ease with which the 
psychical and muscular organisms respond to the 
movements of the autopsic Self. It may be said, 
that the increased muscularity of the arm resulting 
from the use of the mallet, is from the flow of blood 
occasioned by the exertion. And so it is, but it is 
the nisus, the energizing of the Self, which occasions 
the increased flow of blood. It is the actuous force 
which first passes along, and the vivifying blood fol- 
lows. It is something more than the flow of blood, 
for an increased flow of blood may take place in dis- 
ease and produce disease, while the increased flow 
under normal conditions, is the sign and the means 
of health, — a change of structure, and the produc- 

30* 



354 DEUS-SEMPER. 

tion of newly generated tissue. In the instances of 
the nicer arts, where there is no increase of muscu- 
larity, what is it that gives the tact and versatility, 
as in the etching-tool and pen? what, that makes 
the ends of the fingers the eyes of the blind ! There 
is a modification by the actuous force, accompanied 
with the intellectual power and the love of art, of 
excellence, of success, of form, or a necessity to the 
blind, or of goodness and duty. The notation is 
along the whole line of the fibres concerned in the 
movement, and the brain itself is modified and 
strengthened and made versatile in its capacity for 
action. Shells expand around the soft pulp which 
lives and moves within. In the animal, this change 
is animal life ; in man, it is human life ; in the spirit, 
it is unfolded spiritual power. * 

b. These facts not only illustrate the philosophy 
of these notations, but give important information 
on the dietetics of the soul, and the healthful and 
moral management of the instinctive organs. The 
strength of these passions and affections is increased 
by indulgence. The moral forces which should con- 
trol them, instead of exercising a salutary restraint, 
are, more or less consciously, added to and injected 
into the organs, and the violence of their action in- 
creased accordingly. The instinctive and human 
powers are increased, until their cumulated impor- 
tunance may call^upon the entire system for supply, 
and the system be exhausted for the gratification, 
and the victim in his ruin becomes a symbol, the 
base representative of one who was capable of being 



INSUBSTANTIATION. 355 ' 

a high, actuous, intellectual and loving Personality, 
but who has surrendered all these great powers to 
an instinctive sensual passion, and betrayed the 
evangelism of his love. When these forces are not 
expended in these lower gratifications, which "in- 
crease the appetite by that on which it feeds," but 
are compressed and directed on a single object or 
pursuit, subject of thinking or desire of the mind, 
then the one passion, in the combination and inten- 
sification of the forces, swallows up all the others, 
and what is called mental, psychical disease occurs, 
and the influences continued, monomania, ascetic 
Jesuitry, or idiotic masturbation, may result. When 
the conscious autopsy brings himself to the work of 
subordinating the instincts and the cultivation of 
the psychic powers within for objects lying within 
the plane of human life, the product will be merely 
the accomplished artist, the subtle casuist, the acute 
logician, the formal moralist, the dry theological 
speculator, the ambitious prelate, the inexorable in- 
quisitor. But when the Self, in the supremacy and 
serene self-possession of his own unfolded trinominal 
powers, in the conscious appreciation of the fact that 
he occupies a position of duty and of responsibility 
in the great order of life, w r hich is moving, guiding, 
governing, and unfolding humanity and itself in all, 
and that there is a full tide of reciprocity flowing 
through all, and to reciprocate in the end, in which 
he is a part of all, and the all is for the end, then he 
will be the noblest of them all, for he will include 
them all in the fulness of his higher life. 



356 DEUS-SEMPER. 

So in the intellective processes there are, unmis- 
takably, notations in and upon the organisms. In 
addition to what has been said, the thinker at all 
accustomed to these operations, and who has ob- 
served life, knows how one faculty of the intellective 
organization may be cultivated at the expense of 
others. He knows how wholly evanescent and irre- 
claimable are many thoughts which come and go ; 
but if he has seized and retained them, examined 
them with care, given them the nisus of his cog- 
nitic power, and then stored them away by positive 
impressment, their recall is more certain and definite. 
When they have passed from the self, in the registry 
of his outward telegraphing, and they are delivered 
over into completed acts, they are readily recalled 
by the deed, the symbol, the written form revibrating 
the registration which has been made. When the 
registration is on the sense only, and the cognitive 
registration is not made, there is no consciousness 
nor memory of the fact, the thought, as in reverie, 
etc., — the clock is not heard, the reverie is irrecalla- 
ble, the somnambulist, in most cases, is unconscious. 

c. " Keep thy heart with all diligence, for out of it 
are the issues of life." Here it is seen, and all who 
have made any advance in life know, that it is not 
sufficient that the head alone should comprehend the 
law of duty, the formula of right, the definition of 
justice, the demonstration of the power and wisdom 
and love of God. It is not sufficient if the intellec- 
tivity alone apprehends it, — it must sink down into 
the heart as it were. It must be embraced, function- 



INSUBSTANTIATION. 357 

alized, infecundated by the affections, by the love. 
Those least acquainted with the details of psychical 
science or physiology, or have made the most pass- 
ing observation of life, know that various passions 
and affections produce their various and correlate 
effects on various respondent parts of the system, — 
the wear and tear of life, the change of structure 
and the production of new tissue, as these passions 
and affections temporarily or permanently engrave 
their characteristic effects on the features, and in 
many instances leave their impress upon the whole 
system. The artist will furnish unmistakable pic- 
tures of anguish, grief, remorse, pity, joy, hope, and 
everywhere patience sits on a monument smiling at 
grief. These affections are generally recognized un- 
der the generic term of Feelings. In common lan- 
guage, a man speaks of his feelings, and discrim- 
inates them against his animalistic instincts, as 
against his will, — his doing power and the thinking 
of his head. The Feelings are called acute, depress- 
ing, harrowing, elevating, morbid, etc., and are di- 
vided into every phase of emotion, for which an 
emotional adjective has welled up from the depths 
of the human consciousnes, or which it could bor- 
row from physical nature, to denote their effects in 
and upon the organization. They always imply a 
positive, acting force, and they compound into mel- 
anchoty pleasure, malignant joy, fiendish love ; and 
the strifes of private life, and still more the mad- 
ness of civil war, and the demoniac fanaticisms of 
religious hatreds, give them a horrible significance. 



358 DEUS-SEMPER. 

The Self translates into language of his own nor- 
malative production or appropriation the notations 
made upon the various viscera— the handwriting on 
the walls of the heart, and which record his crime 
and his goodness. 

Thus it is seen, and close observation in daily in- 
tercourse will present it in constant and diversified 
illustrations, that in man, the psychic organization 
is endowed with various functionalized organs, with 
their special functions. The instinctive and homol- 
ogous cunning of the fox is represented by an in- 
stinctive cunning in man, yet to be by him con- 
sciously or unconsciously exercised in the mere means 
of his animal or his human success, or in that com- 
posite of conscious conduct where there is the cun- 
ning of the serpent and the harmlessness of the dove. 
So the ferocity of the tiger, the gluttony of the sloth 
or the serpent, the social affection of the birds, fishes, 
and beasts, etc., inwoven in their natures, have their 
direct representatives in man, yet in great differences 
and variety. But while this is so, there is a distinct, 
controlling self-centre of autopsic powers, which may 
reign over and in some sense govern those instincts or 
orgasms. The fox is cunning, not because he wants to 
be so, as the exercise of a self-conscious power within 
him, but because he cannot help it. It is the law- 
force of his nature. The improved man consciously 
or self-consciously mobilizes this instinctive quality 
within and restrains and directs it by a superior 
force. So throughout. In practical daily, tribal, 
and national life, the cunning of men is played off 



INSUBSTANTIATION. 359 

on each other; so their ferocity, their combative- 
ness, their Acquisitiveness, etc. And so long as the 
game of life is the game of these antagonisms, the 
law of life will be or approach the characteristics of 
the animal. And there is no escape from the ever- 
recurring law of cause and effect, to prevent such a 
state of society from its doom, but to go higher up. 
Go into the abodes of men, and there observe the 
solicitude, the brooding care of the earthly prudent 
parent watching his children, especially his sons, 
arriving at the age of puberty, to save them from 
themselves, to get them over that period in which 
the animalistic passions are first pouring their im- 
pelling orgasms through the veins, and more and less 
affecting the whole nature of these unfolding sons of 
men, and to carry them over into the prudential con- 
duct, which will fit them for the business and society 
of life. And then go into that other abode, where 
prudence is not neglected, but the deep, calm, quiet 
earnestness is in constant watchfulness to take the 
children of love over into the higher life, where there 
is an immortal unfolding for the ages and the life of 
Jehovah, and it will appear, it will come to you as 
a new and profound knowledge of the ways of God, 
that in virtue of the very essences of the spiritual 
life infolded in the nature of all men, which appears 
wherever we touch it in life or ascend and think it 
in God, there are bonds of sympathy and union. 
You will see that in the lower life, thieves, drunk- 
ards, murderers, prostitutes, etc., herd together, and 
the exercise of one passion, appetite, or low cunning 



360 DEUS-SEMPER. 

unfolds and exercises the respondent natures in the 
others, but that the depuration and self-devotion of 
one or more tends to communicate depuration and 
self-devotion to and in the others, and as each ascends 
he suppresses the respondent, the baser sympathies 
of the lower natures. 

Thus the confusions of evil times are more con- 
founded when monstrous falsehoods and imputed 
villanies produce among the guilty the very effects, 
the characteristics they impute to others ; yet in the 
conflict and the self-contrast there is or may be an 
ascent for both. These dispositions are engraved in 
the actual life in the evident law of change of struc- 
ture by the substance of the brain growing to the 
conditions in which it is habitually used. And thus 
is seen the necessity for the toil and the sorrows and 
the disappointments of life, and the constant pres- 
ence of higher hopes and holy ideations to mingle 
their influences with these causes, and thus break up 
the animal and the human within, that the Self may 
and shall unfold his own spiritual Self-hood, " that 
ye put off ', according to the former conversation [the 
associative sympathies], the old man which is corrupt 
according to the deceitful lusts, and be renewed in the 
Spirit of your Mind" As the law and the forces of 
the entire organization proceed from the foetal heart 
and brain in the mother's womb, so the law and the 
forces of the unfolding life come from the reason, the 
intellectivity of the race, yet in consociation with the 
love of a holy life. Thus it is seen, that in the great 
law of progress, in the individual life unfolding, and 



INSUBSTANTIATION. 361 

by its diffusive mentalization becoming a tribal and 
national progress, there is a New Birth of struggle, 
and so frequently of agony, in that period of life 
when the individual passes through the passions 
and desires of puberty into the clearer intellective 
light and higher conduct of manhood, and tribes are 
emerging from barbarism into civilization. And so, 
there is a New Birth, a holier unfoldment of knowl- 
edge and life, when the individual breaks, it may be 
with many struggles, from the fetters of both, into 
that still higher plane of existence, when and where 
he sees his unfolding life reaching to an immortal 
life, where the animal passions and the human pur- 
suits have no place, and he is in Form and Faith — 
now a veracious knowledge — a son of God. 

In this connection, be it carefully observed again, 
that the pursuit of the insistent truth — whether it is 
Laplace building up the Mechanics of the Universe, 
Mirabeau constructing his System of Nature, or the 
Physicists, everywhere, demonstrating the material 
persistence and correlations of forces — is, in itself, 
that of a clear, calm, unemotional, intellective pro- 
cess. But it may be accompanied with various inci- 
dental emotions as contingent to it, and depending 
much upon the personal of each self conducting the 
investigation, and such as characterize the various 
combinations of organic character in each. The pro- 
cedure may be accompanied with emotion, as love 
of the practical use, love of fame, etc. And, in like 
manner, it may be seen that Rationalism, when con- 
ducted in its partial and truncated manner, a poste- 

31 



362 DEUS-SEMPER. 

riori may investigate the science of morality in much 
the same manner, and as an unemotional, intellectual 
process, as cTHolbach in his Academical Questions, 
Hobbes in his Leviathan, constructing an artificial 
morality for society, Bentham in his Legislation of 
Utility, Godwin in his great work on Political Jus- 
tice, etc., etc. ; the Stoics, the Cynics of the old Greek 
school, and Mill, and Owen, and the French Ency- 
clopedists of modern times. But this science of mo- 
rality cannot be w^holly separated from the cognition 
that it is connected with and for the government and 
use of conscious autopsic agents, and cannot be freed 
from human sympathies, in all their forms of pas- 
sions, appetites, desires, and hopes, and the well-be- 
ing of man. It has, more or less, the coldness and 
abstraction of the mathematical formula in it. It 
has no sanction except human prudence ; it has no 
vindicatory authority except human government and 
state despotism ; it has no love for the law of an un- 
folding movement, which runs through the system 
for the sake of the end, and its end perishes here with 
the individual and ttte race. Nor will it have aught 
else in it, unless and until it ideatively ascends with 
a holy love into the a priori condition, to the divine 
ideas. And then, all things are seen in their correla- 
tions to a personality that governs, and personalities 
that are governed by their intellective cognition of 
some system, more or less imperfect or perfect, which 
unfolds in the sympathies and reciprocation of a love 
breaking through the storms of blood, flecked with 
light in the intermediary progression, and pointing 



INSUBSTANTIATION. 363 

forward to the full day. The conscious autopsy, gath- 
ering, from all his sources of cognition, his correla- 
tions to the creative deity, and passing through the 
modal, the appointed statutory morality of this plan- 
etary life, to the absolute and positive immutable mo- 
rality of God, underlying his whole movement into 
creation as furnishing the nature of his actuation, and 
his covenant to the solidaric humanity, he feels and 
learns his need of conformity in himself, and from 
himself, and with all others, ascends and moulds his 
life to principle, in the comprehensiveness of a love 
which embraces all, and toils for all. In this way the 
self reaches the intusception of a love, intelligence, 
and power in him who has surrounded man with 
these correlations, and in these correlations has pro- 
vided for an expanding growth, and an ascent toward 
Him, in the majesty of his might, and in the w^ise 
order and love of his righteousness. In these pro- 
visions for growth and advancement, by self-culture, 
is the necessity for the disciplinary education of life, 
and the life of humanity, in the unfolding ages, which 
changes at various periods in the history of indi- 
viduals, and of the tribes and legitimates, the Mosaic 
ministration, and the various nationalities and eccle- 
siasticisms of the earth, preparing for rejuvenescence. 
In this way, and again and always, when the cogni- 
tion of the self is turned fully towards God, this self 
reaches the intusception of the love, intelligence, and 
power in Him who governs, and he finds, in the prog- 
ress of the ages, a love for principle infolded in the 
movement, as a means of obeying in love him who 



364 DEUS-SEMPER. 

governs. Thus He leads to love. " But when that 
which was perfect is come, then that which is in part 
shall be done away ; and now abide faith, hope, char 
ity ; but the greatest of these is charity." For char- 
ity, in the great fulness of its suffusion into the life, 
defecates the sensual, purifies the psychical elements, 
and in its holy beneficence crowns the life with light, 
the intelligence of an intellectivity undisturbed by 
passions, unclouded by the vices of unholy purposes 
ending in the mere self; and relying on his love who, 
serenely terrible, governs, yet unfolds in love. And to 
such he communicates consciously, in the everlasting 
Now and Here of his omniscience and omnipresence, 
unfolded in the order of his movement in his system, 
even as the atom or the sparrow was his conscious 
creation. And are ye not worth many sparrows ? 

Every Self is, therefore, to his own Self, the cen- 
tre of the world. He must be conceived in his cen- 
tral self as a persistent life, a solidaric entity, unfold- 
ing through his organization, or else in attaining 
new fundamental elements in his own central life, 
substantially a thing of changes and accidence, — a 
mere production of the autonomy. Not only so, but 
as this self is a* centre of self-causes, conceivable only 
in these essential activities, he can not borrow from 
Deity other causations for essential and persistent 
action, without the implication of positive panthe- 
ism. And this implication is more satisfactorily 
avoided in the conclusion that it is a spiritual entity 
unfolding the complement of his powers in and by 
his organization throughout the unfolding move- 



INSUBSTANTIATION. 365 

ments of the deific plan. This Self is a centre of 
self-forces, and minds somewhat accustomed to dis- 
crimination, call and admit them to be forces, al- 
though they have not, by self-conscious appreciation, 
realized them to be positive forces. Popular phrase- 
ology is pregnant with the unconscious truth, which 
is constantly expressed in no metaphorical language, 
or, if so, is only the preparation of that language 
from the physical world, which, in its time, will re- 
veal new and higher truths, as always heretofore, in 
the spiritual world. All persons say, force of will, 
strength of intellect, force of intellect, powerful emo- 
tions, strong love, intense hate, violent passions, and 
use diminutive terms of the like kind to express 
their lower or weaker forms. When the actuous 
force from the Self, called in this popular language 
the strong will, by its initiate movement on the 
brain, and delivered to the muscular system, moves 
heavy weights, it can be readily notionalized as a 
force when applied to man, and w T ill be ideated as 
an almighty force — Elohim — when applied to Deity, 
building up and swaying the planetary systems, and 
endowing the tempest and the earthquake with their 
energies. When this Actuous power is seen waiting 
for the designs, and forms, and directions, and times, 
and places of actuation from the Intellectivity, and 
this is seen as implexing and inweaving this execu- 
tive force with forecasted movements and wise cor- 
relations to certain and definite issues, as the char- 
ioteer directs the force of the horse, as the statesman 
or the demagogue guides the forceful passions of the 

31* 



366 DEUS-SEMPER. 

mob of life, it will be seen that the intellective force 
cumulates into and enlifes and functionalizes this 
force with form-giving directions, which tunnels 
hills, levels mountains, and controls legions in bloody 
conflict and fierce charge of battle. Then ascend 
and see the forms, correlations, times, places, quan- 
tities, and qualities of all things in the Divine Intel- 
lectivity before they were actualized, fashioned forth 
into nature and the orders of nature. . . . When in 
the emotional movements, the blood, in spite of the 
reason and the will, bounds through the whole frame, 
sending their telegrams to the head, the heart, the 
cheek, the bowels, etc. ; when Howard traverses Eu- 
rope on his mission of love ; when Wilberforce, with 
slender abilities, controls a nation by sympathy; 
when nations unite in a love of country, and a com- 
munity of sympathy attracts man into associations 
of a civil, political, or religious character, and when 
love draws men to and from the ends of the earth, — 
that force, underlying all these movements and iden- 
tified with all, will be felt and known to be a posi- 
tively attracting force — a drawing together, as dis- 
tinct and positive as that which in the magnet at- 
tracts and holds the iron ; as that which holds the 
sun and the planets in their places ; as the universal 
attraction of nature. 

It may now be apodictically affirmed, that Vice is 
in the very system of creation, and that evils must 
result from the very vice of the system. Liv. Forces, 
c. vii, 13, 14, 18 ; II, ii,/. Man is in this system, and 
always, for himself, its centre. Id., iv, 19 ; II, iii, 10, 



INSUBSTANTIATION. 367 

11 ; iv, 3. It is in the struggle with this vice and 
these evils, that he arrives at self-consciousness. 
Without these, there is no improvement, no progress, 
no unfolding life. Elsewise there are here, no means 
of unfolding his spiritual life and practicalizing it in 
intelligence and growing and self-conscious virtue. 
Water is necessary to life, yet water will destroy ; 
fire will give comfort to the hearth, yet will con- 
sume the mansion; it manipulates all the arts, and is 
the destructive agent of the battle-fields. These are 
causes and effects in the very system of the universe. 
Instincts are essential to the perpetuation and the 
life of the animal races, yet the tiger will kill the 
doe, the saint, or the philosopher ; the beaver will 
hoard his winter's store, and man will pile his moun- 
tains of wealth ; and without these causes in effects 
as instincts in man, he cannot perpetuate and pre- 
serve his animal life ; nay, he cannot promote his in- 
tellectual and moral life. His virtues grow out of 
this very vice and these evils of the system. As we 
ascend into the psychic organization of man as man, 
the same order of prearranged vice and evil appears, 
and from which and out of which, man is to unfold 
his spiritual life, and ascend to higher heights, iii, 
10. The physical effects cannot come without their 
causes. The animal effects cannot come without 
their causes. So in the human life, the evolution of 
the higher life of man from the complexure of his 
instincts and psychic powers is inconceivable with- 
out all the precedent planes of causes. All are in the 
forecasted order of Omniscience. In the stability 



368 DEUS-SEMPER. 

and harmony of this order, as the abiding law of 
the universal movement, the mind escapes from the 
continual pantheism of all fetichisms, polytheisms, 
and spiritual despotisms. And these causes and ef- 
fects, these instincts and psychic powers of man, are 
stripped of pantheistic satanism. They run down 
through the geologic eras and historical ages as 
parts of one system. There is no one Virtue which 
does not grow out of or rather thus through this 
system of Vice and Evil, and they are found as de- 
ific ordinations in the system preparing the geologic 
eras, and providing for the historical successions. 
Temperance, chastity, prudence, patience, fortitude, 
love, fear, hope, mercy, justice, charity, discipline, 
instruction, — education evolves from the struggle. 
Sin is the subjective condition of the Self. It is the 
self-conscious neglect, misuse or abuse of these in- 
strumentalities placed at the ultroneous disposal of 
man. Justice — Righteousness, and tightness, then, 
is simply the divine order working in the confusions 
and disorders (harmonious discords) of humanity. 
Human justice, rightness is therefore the approxi- 
mative attainment of human conduct, for moving 
wisely and lovingly in the divine order for the puri- 
fication of each Self, and the onward movement of 
all through these discords which unfold the hidden 
harmonies underlying the whole. 

Nearly all things which a man may do, he must 
do rightfully, or wrongfully. He is concupiscent, 
yet there is fornication and adultery, and the human 
race must be continued, or the very order of the Al- 



INSUBSTANTIATItfN. ■ 369 

mighty must fail. If this is wrong, the whole order 
of God, in regard to man, is founded on wrong. Nay 
he has provided that the race shall not fail, and with- 
out this instinct man cannot evolve his intellectual 
and moral powers. It is the base of all worth and 
worthiness in man, for out of it grow the domestic, 
social, political, nay the religious virtues, — the whole 
moral life of humanity. Eunuchism is its deadly foe. 
Physically it destroys the race, morally it destroys 
all the virtues, growing out of the man, the family, 
the social life, and the state. Unlicensed indulgence 
tends to deep corruptions in all these particulars. It 
is therefore the subject of limitation, of law. On the 
one hand its product is pollution, always in some 
form. On the other hand it is the old Stoic asceti- 
cism, with all its moral monstrosities. In the aggre- 
gate of any body of men it is the malversation of 
their moral powers. . . . Again, man is organically 
combative, aggressive, and there is the whole strug- 
gle of life in the conflict of physical nature to over- 
come, and the wild beast and the serpent and the 
reptile to conquer and eradicate, and vice and evil 
to abate, and rights to uphold and wrong to redress. 
The instincts direct to these in certain particulars, 
and a higher determinate self-consciousnss is required 
in others. Shall man then be an idler in actual life, 
or shall he be a moral combatant, using moral means 
in the abatement of moral vice and evil, by actuating 
knowledge and love into the order of society ? . . . 
He is acquisitive ; shall it be an earthly acquisitive- 
ness, or of light and love, which as he gains he will, 



370 DEUS-SEMPER. 

in some form, radiate upon life ? He is cunning ; 
shall it be the cunning of the serpent and the Jesuit, 
or the broad combinations of the aspiring man, seek- 
ing the universal system of Jehovah? "Being crafty, 
I caught you with guile, but did I make a gain of 
you ?" The law of physical and moral causes and 
their constant inosculation runs through all his ac- 
tivities, and evolves in a system of moral correla- 
tivity, to the unfoldment of which all the elements 
are essential. There is not a muscular power, an 
instinct, passion, appetite or psychic power, in man, 
which has not its obverse and reverse poles of action, 
and its moral use and abuse. 

Vice and evil can now be seen as secondary causes, 
resulting from the actual fact of creation, and as pre- 
arranged in their systematic correlations in geology, 
in physical geography, and in the historical deploy- 
ment of the nations, and as coming out of the power, 
wisdom, and love of God, justifying in their proces- 
sions and tending to justification in the end. And 
the indestructible and unchanging Self, in the im- 
mortality of his nature, the solidarity of his kinhood 
to all other selves, is passing through and struggling 
w^ith these evils of the system, and, preserving his 
subjective identity, unfolds his spiritual life. Nay 
he only unfolds it in communication and communion 
of ascending sympathies with all other selves in the 
ascent upwards and forever upwards, in the self- 
unfolding of the harmonies of this threefold life, in 
this order of the Almighty. The infinite Power, the 
absolute wisdom, the perfect love extends through 



INSUBSTANTIATION. 371 

all the incalculable systems of worlds and the sys- 
tem of systems, and each must have, it is the invin- 
cible law of thought to those who can go up into 
these wider correlations, their new or other forms 
of power, of wisdom, and of love. "In my Father's 
house there are many mansions," and " such a one 
[was] caught up to the third heaven." 

There is a subjective and objective side to and in 
all things. The contemplation of the inner, the sub- 
jective side, in any complement of our own powers, 
must always lead to a religion and a worship ; the 
analysis, the investigation, from the objective, must 
always lead to a science of the objective and a phi- 
losophy for its origin. Science has travelled far, — 
it has gone back to the atoms, and, throughout the 
vast and manifold successions, it has found order com- 
ing out of previous conditions of less order, until it 
reaches the primitive chaos, yet the order is so appa- 
rent, so progressive, so comprehensive, and so univer- 
sally inclusive, that, in a solecism of language, the 
Scientist proclaims the sovereignty of law. He finds 
Conservation, differentiation, diversities, and Correla- 
tions in this Conservation, and throughout these dif- 
ferentiations and diversifications, and in a solecism 
of thought, he proclaims System. He affirms orderly 
thought, a progress toward moral or human harmo- 
nies, in a system of human life — certainly in large 
numbers of the human family, and their earnest and 
sincere actuation 'thereof in life and history, under 
self-law and in system, yet he finds no thought, no co- 
ordinate harmonies, in the beginning, to rule the chaos 



372 DEUS-SEMPER. 

and evolve the Law and the System of the movement. 
Living in the Objective, he never passes through the 
Concrete, and never attains the subjective, the Inner 
Life, of the Universe. He can get no complemental 
Prime. He can get no Insubstantiation from the 
Prime to the Concrete ; and he can get no insub- 
stantiation from moral man into the moral order of 
humanity. As a philosopher, he is a follower of the 
mathesis : he only gets abstractions ; a student of 
Logic, he only gets deductions, illations, from prem- 
ises which are given to him ; a Rationalist, in phi- 
losophy, he only gets an unproductive idealism ; a 
rigid Scientist, he only gets, from effects, induction 
of causal Forces, — and he fails in all these to get 
self-consciousness, as a self-conscious Thinker, Lover, 
and Doer, for the application of his mathesis, for 
the exercise of his logic, and for the exposition of 
idealism to conservation of force, passing into differ- 
entiations and their correlations, and, for his own 
idealism, making all his pictures of the mind, and 
actualizing them in art, science, trade, use, and taste, 
and breaking up and joining together, on his own 
determinate intervention, the consecutive order of 
causes and effects, from his Inductive Forces. From 
his own subjective self-consciousness he insubstan- 
tiates his theories of nature and life into the mental 
constitution of his race, — and the harvest answers to 
the seed, the tilth, and the culture. 

Mine has been the task, not self-imposed but ob- 
ligatory, sought with all strength and earnest sin- 
cerity, but only found through weakness, to reach 



INSUBSTANTIATION. 373 

up to God and fine* him everywhere. Omnipresent, 
all existences in their limitations, insulations, and 
individualizations, lie in the bosom of his presence. 
In this presence there is a law for Matter, "binding 
it fast in fate," and there is a law for Mind, as con- 
scious self-cause using these causes in nature, and 
moving onward to the realization of an intellective 
moral system for humanity. Semper-Deus, chs. vi, 
vii. This system includes not only Thought, Love, 
and Deed, but matter in all its forms and qualities, 
as their instrumentalities. With these they must 
work, but must so work from their own intrinsic 
nature. As they so work they demonstrate their ef- 
fects in and on nature, and, in so doing, they mould, 
chisel and conform the organic lives around and by 
their essential nature. It is Insubstantiation. Pon- 
der well the problem. It reaches up to God ; it 
widens out to every child of humanity. It is in 
strict accord with observation ; it is, now, the very 
doctrine of science ; no law of nature is violated ; 
every law of moral life has in it its' fulfilment. In it 
there is no conflict between Science or Philosophy 
and Religion. Transubstantiation is miraculous ; is 
opposed to science, to observation, and to the actual 
facts of experience, in certain mistakes and crimes 
which have been committed by the use of the mate- 
rials used, and it is opposed to the belief, the faith of 
reasonable men, who would avoid a poisoned chalice 
as any other poison. Body and blood are but the 
atoms of organization, coming and going with every 
respiration and act of life. It changes to-day, to- 

32 



374 DEUS-SEMPER. 

morrow, and always ; last year they were in the field, 
and air and water ; this year in grain and in flesh, 
and next year in the field ; but "it is the spirit that 
quickeneth ; the flesh profiteth nothing ; the words 
that I speak unto you, they are spirit and they are 
life ;" and the powers which make the organic frame- 
work of man, nor the Psuke, nor the Pneuma, can be 
traced by the battery, the crucible, or the eye-glass, 
but by words there is Wisdom and Love and Moral 
Power, as they touch and arouse that which is in the 
Soul and Spirit. Consubstantiation is an inexpli- 
cable dogma, never, in this connection, rounded out 
in definite thought and expression, and is now sub- 
stantially obsolete, with few or no followers who 
seek to give it a foundation in the miraculous or the 
scientific. Physical agents acton physical organiza- 
tion, and in many instances in such manner as to pre- 
vent intellectual and moral manifestation through it, 
and in many instances end in intellectual and moral 
disorder of the brain. Intellectual, and especially 
the intellective moral intendment of life, acts on the' 
physical organization, and this outer form becomes 
representative of the inner life, chiselling and etch- 
ing it to its characterizing impressment of form, and 
therefore of essential powers — essential powers in 
this Selfhood and individualization of the man, or 
as the vis a tergo of God or Force behind him ! If the 
Eucharist, or other rite, is considered and used simply 
as an act in mernoriarn, as any anniversary celebra- 
tion, it will be considered, in time, but a mere physi- 
cal and symbolic act, and will fall into desuetude, and 



INSUBSTANTIATION. 375 

with many into comtempt. It will be devitalized, 
to a great extent, of its true alterative and efficient 
accompaniments ; but it will be life to those who 
have knowledge and love of truth to learn, that "the 
words I speak unto you, they are spirit and they are 
life." " Give us this day our daily bread:" bread is 
the sustenance of daily life ; it all comes from the 
physical atoms and the processes of nature ; we can- 
not live without it ; we cannot live with these alone. 
But if we eat bread without this prayer, intending 
the Mind in it (in its dianoia) and wholly regardless 
of it, it nevertheless nourishes our physical lives by 
entering into the natural channels of assimilation, 
nutrition, and defecation, and so give the physical 
force necessary for the very life we actualize, even as 
the lamb or the beast of prey. As we use it, this 
way or that, in hard intellectual life, in the cunning 
of the serpent, the ferocity of the tiger, the ravening 
of the wolf, the astute Probabilism of Eeinike the 
Fox (Froude's Reinike, Vinet's Outl. 412), etc., we 
insubstantiate that kind of life into and with our 
own life. The appetite grows upon what it feeds. 
As we use the physical elements of life in the activi- 
ties of moral life, we divert these natural forces, we 
drain from their organic function or suppress their 
activity, and we enfibre and strengthen insubstan- 
tiate life in our soul-life. The science of Physiology 
as a collocation of facts is conclusive so far. The 
organisms of the animal are adapted to the support 
and the very life of the animal. So in man there is 
the special autonomic power in the very constitution 



376 DEUS-SEMPER. 

of his life, by which he is man and not animal. It 
is through this psychic constitutional life that the 
Spirit within holds its communications (both ways) 
with the lower animal portion of the organization, 
and so far with the external world, and with the 
world of Wisdom and Love. This autonomic psychic 
life is a perpetuative power for the preservation of 
the race and the moral economies which have evolved 
and are to evolve. The Spirit is within, and this is 
its organic instrumentality, on, over, and through 
which it manifests itself, makes its own exposition, 
and in action its very actualization in life. As this 
psychic portion, this soul of our life, is affected by 
the animal indulgences, or is depurated from the 
spirit within, so is its actual condition at every step 
of life, and at the end of life.* And in the strict 
law of cause and effect (making due allowances for 
the various contingencies of other causes), the effect 
is carried on into the personal and congenital suc- 
cessions. It is in this actual, practical insubstan- 
tiation, thus involving the soul, that the character- 
istics of the individual and the condition of society, 
from time to time and always, is written, recorded, 
self-monumentalized. Its Idealism, its mere and 
empty speculative theories of life or religion, with- 
out practical actualization, is the cant of society, 

* The offices and functions of the Soul, this psychic portion of 
our lives — nishmath hayim — may be more fully brought out, by 
those who will study the subject of Mental Latency, in the xviii 
ch. Ham. Metaphysics, and of Unconscious Cerebration, in Car- 
penter's Physiol., \\ 652-7, 712-14. Semper-Deus, ch. iii, 10. 



INSUBSTANTIATION. 377 

of philosophy, of religion. Its actualization in and 
from these elements found in the inner self-conscious- 
ness, acting on and through the complexities of life, 
and self-consciously realizing all the moralities in- 
volved in the individual, the family, the social, civil, 
and political conditions of our humanity, are but 
means of insubstantiation into the soul — psuke, that 
nature of the constitutional life of man by which 
the Spirit is connected with the fleeting, changeful, 
changing body. 

Then why not eat the daily bread as eucharistic ? 
Look to the whole system, not just now as a theologic 
one, but as a scientific and reasonable system, as this 
world and our humanity is constituted. Six days 
thou shalt labor and do all thy work, but the seventh 
is the Sabbath. Work is essential to physical health ; 
overwork is destructive of physical life and of moral 
powers, of mental life. Work is essential to all our 
comforts ; all work leaves no margin for their fair 
enjoyment, nor for mental unfolding, nor for the as- 
sociations of moral sympathies, so universally seek- 
ing expression, exposition, in families, clans, tribes, 
nations, sects, societies. All w^ork makes Deity the 
tyrant of creation ; no work makes man the crea- 
ture of indulgences, gives no modes of unfolding and 
exercising his mental powers, and affords no means 
for improving and testing his moralities. In the 
necessity for a sabbath of rest, in the necessity for 
time and place of associative personal intercommu- 
nion, and the diffusion of sympathies ; in the neces- 
sity of these, and these for a perpetuative education 

32* 



378 DEUS-SEMPER. 

of the successions of human life, there is not the pos- 
sibility of human culture without designate time, 
place, and the methods of instruction. In this sys- 
tem, extending over large spaces and including great 
numbers, it would be simply impossible ; ordinarily 
it would produce an asceticism, in which men will 
mistake an idealism of self-righteousness, and so lose, 
or not gain, the practical moralities bound up with 
the parent and child, this child the father in his 
turn and the nurture of his own family, the brother 
and sisterhoods of the family, foundational to the 
wider brotherhood, and in his connections with so- 
ciety and the state. Simply because it would become 
commonplace and formal, and the life would perish, 
could not expand from the treadmill of routine. 
Because in itself it is and produces only a subjective 
state of the mind, surely as preparative to actual 
goodness toward others, but it needs more objective 
purpose and end. Six days thou shalt labor in the 
mixed conditions of this life, mingling in Fellowship 
with Humanity, and the rest of the Sabbath will 
give its higher reactions of moral power ; its educa- 
tive influences ; and, in its universalizing sympathies, 
its moral cohesions for the struggles, the trials, the 
temptations of the week. But eat your daily bread 
as the gift of the Father ; or eat it as the tiger rends 
his prey, as the serpent gorges his foul meal of some 
unclean animal, even as the instincts of your somatic 
nature shall prompt you. 

Let us look in here a little more closely. We find 
the power of limitation and vitalization in the Prime ; 



INS INSTANTIATION. 379 

we find these both in our own self-consciousness ; we 
impose restraints upon ourselves and others, and so 
far give form to our own lives, and to life in others ; 
by our thoughts, and sympathies, and deeds, we 
awaken the same to life in others, and so make the 
life we manifest a " quickening spirit " in both, and a 
higher and fuller life, in richer forms of life, are at- 
tained and are impressed on this inner constitutional 
life, and so on the outer physical man. As we turn 
from the lower forms of life, in the sensuous con- 
crete, we rise to the higher idealism of life, and, thus, 
into an actual Realism of life. The turning-point, 
metanoia, of this life, is, in every sense which may 
apply to Soul and Spirit, a New Birth. It is both a 
limitation by the Self-consciousness, and a new di- 
rection of the life in an aspiring love purpose. It is 
the seed-time, in which the old begins to die and the 
new life begins to live. In the actual, the practical 
life, it must be, it will be manifested, as in all things 
else, by a new form, which will take its outward sym- 
bol. This, here, is Baptism, — the burial of the old 
and the rising of the new. It is a self-dedication in 
this life, or a dedication in that power we have to 
impress, direct, and lead another. We have but one 
beginning for the natural form of life ; there is but 
one beginning for the New Life, although it may 
have its dwarfs, its misshapen forms, and its sus- 
pended animations. It must have its daily bread, 
its struggles, its vicissitudes, its storm and sunshine, 
its tilth and culture, its sabbaths of calm, of medita- 
tion, of contemplation, for deeper-rootedness, higher 



380 DEUS-SEMPER. 

reaching, and fruitedness. As the self shall come to 
the reception (in the open face of the receptive spirit), 
to this communion, seeking and reaching up to God, 
in the impressment of that spirit-life which is em- 
bodied and set forth in form and life in the Gospel 
Word, there is Insubstantiation of that form and 
life into our life, — in the very law of Physiology. 

There is a qualitative power in organization : the 
plants give new qualities to the chemic elements ; 
the animals consume the plants, and give to them 
new qualities in their flesh. Not only so, the forces 
derived from the plants nourish and give force and 
vital power and the efficiency to the instincts of 
the animals who consume. Man is not an excep- 
tion from this general law in his physical organiza- 
tion, but is its very and most significant embodi- 
ment. In the sum of his physical, mental, and 
moral powers, he is the compend of the universe. 
His powers are various, definite, and effective, and 
all nature contributes of the sum of its diversifica- 
tions, in various forms, to his uses, and he uses them. 
Below him, organization qualitates, gives new qual- 
ities, in very virtue of the organization, to these 
chemic elements, taken up from food, water, air, and 
light. So in him. There is a flesh in fishes, another 
in birds, another of beasts, and one of man, in virtue 
of their respective organic qualitations. The flesh in 
man is therefore made, naturally, from the qualita- 
tive power of his somatic organization. But in him 
there is a new and higher power of qualitation, in 
the very nature, essence, powers of his inner, deeper, 



INSUBSTANTIATION. 381 

spiritual nature, so connected with his psychic life, 
for it is now so exhumed from its cerements and sur- 
roundings, that it presents the image and likeness 
of the Father, and as so like to him, and with like 
powers to those which insubstantiated the universe 
— the Norm-Power in God — the norm-power in man. 
Chemics act on each other ; plants act on chemics, 
and endow them with new properties in vegetal 
qualities ; animals act on plant-life, and endow it 
with new properties in the animal qualities of their 
kinds of flesh, instinctive forces, etc. Man acts on 
all, first in the natural order of his organization, but 
higher up in his moral assimilations ; and according 
to his use, he writes in legible characteristics on his 
brain and heart, reflected, radiated to his outer form, 
his modes of thought and his mode of life. 

The transfiguration on the Mount is the type of 
that transfiguration through which we all must pass 
in* our ascent to the Heights of Life. 



But Rufus the Scientist and Cerinus the Idealist 
may say this is, also, a pantheism. Yea, but it is a 
pantheism which finds and preserves the objectivity 
of nature and the subjective identity of self-con- 
sciousness in man. Nay more ; it finds the animal- 
istic, the Somatic organization of man as objective 
to the Psychic Powers of man as man, and by and 
through which he rules these somatic qualities of 
his animalistic life into a system of life, in a law or 



382 DEUS-SEMPER. 

system of mere human life. Nay still more ; it finds 
this Psychic Life as objective to the higher Spiritual 
Life of his Moral Self-consciousness, by which he is 
clearly discerned as standing back of and above the 
desires of the flesh and these desires of the mind, 
these thoughts and emotions which so clearly present 
themselves in this Mental Latency, this Unconscious 
Cerebration, these dreams, reveries, manias, and hal- 
lucinations, and which regulates, controls, or may 
regulate, suppress, or mould them into a system of 
higher life, on its own moral self-ultroneousness. 
Nay stilt more, and with completed definiteness, as it 
finds this Subjective Identity of the Self-conscious- 
ness, thus ruling these somatic and psychic move- 
ments of these lower lives, it finds the Self-conscious- 
ness brought to light in the life of Jesus in precise 
and definite accord with these powers and aspira- 
tions of this Spiritual life within, as it rules over 
and obtains and maintains its mastery over these 
somatic and psychic lives, and makes them the 
agents and instrumentalities of its own beneficence, 
and so of its Aspiration. Standing on this vantage- 
ground, the Spirit finds its own Subjectivity, and 
these Objectivities within and all objectivities with- 
out and around, and in the powers of its own self- 
regulative consciousness it insubstantiates this, its 
higher life, in and over these organic lives which so 
makes him man, the denizen of this world, but with 
aspiration for a fuller and nobler life. In this sphere 
of building up and perfecting a moral life in himself 
and in humanity, he stands revealed as in the image 



INSUBSTANTIATION. 383 

and likeness of his Maker, the Maker of the Worlds, 

who insubstantiated the universe It is such 

a pantheism as avoids, in fundamental thought, the 
generalities of Cortes ; it gives identification and in- 
dividuality to the teachings of Lewis; it furnishes 
a philosophy to the piety of Craik ; it harmonizes 
Spinoza, Moleschott, Oersted, Poynting, Agassiz, 
Loyola, Cortes, Lewis, Craik, and Carpenter ; it gives 
the grand empiry of Regulative Power over all these 
changing and shifting and phantasmagoric forms of 
life, but and only in the " renewed knowledge " given 
in the enlightenment of the Self-Consciousness in 
Jesus Christ. 

u I am Alpha and Omega, the beginning and the 
ending, saith the Lord, which is and which was and 
which is to come, the Almighty ;" " Fear not, I am 
the first and the last;" "Holy, holy, Lord God 
Almighty, which w r as and is and is to come ;" " I am 
Alpha and Omega, the beginning and the end." Rev. 
1:8, 11, 17; 11:17 ; 22: 13. "I the Lord, the first and 
with the last, I am he." Isaiah 41 : 4 ; 44 : 6 ; 48 : 12. 

" For the invisible things of Him, from the creation 
of the world, are clearly seen, being understood by the 
things that are made, even his eternal power and God- 
head." Rom. 1:20; Heb. 1:10-12; Acts 14:27; 
Ps. 102 : 25-27 ; 19 : 1-4 ; Prov. 8 : 22-30. 

" For in Him we live and move and have our 
being." Acts 17 : 28 ; Col. 1 : 11-13 ; Heb. 1 : 3. 

" Now there are diversities of gifts, but the same 
spirit. And there are differences of administration, 
but the same Lord. And there are diversities of 



384 DEUS-SEMPER. 

operations, but it is the same God which worketh 
all in all/' 1 Cor. 12 : 4-6. 

" The spirits of the prophets are subject to the 
prophets." 1 Cor. 14 : 32 ; Acts 15 : 28. 

" There is one body and one spirit ;" " your whole 
spirit, and soul, and body." u Put off the old man, 
which is corrupt according to the deceitful lusts, and 
be renewed in the spirit of your mind;" "for the 
spirit searcheth all things, yea, the deep things of 
God;" "he that is spiritual judgeth all things;" 
" that they might be judged according to men in the 
flesh, but live according to God in the spirit ;" "for 
the flesh lusteth against the spirit, and the spirit 
against the flesh ;" " it is the spirit that quickeneth ;" 
" the flesh profiteth nothing ; the words that I speak 
unto you they are spirit and they are life ;" and " the 
fruit of the spirit is love, joy, peace;" "that they 
may all be one ; as thou, Father, art in me, and I in 
thee, that they also may be one in us. ... I in them 
and thou in me, that they may be made perfect in 
one ;" " and ye are Christ's and Christ is God's ;" 
and " when all things shall be subdued unto Him, then 
shall the Son, also, himself be subject unto" Him that 
put all things under him, that God may be all and 
in all." Eph. 4 : 4 ; 1 Thess. 5:23; Heb. 4 : 12 ; Eph. 
4:22-3; 1 Cor. 2:10,15; Gal. 5 : 16, 17; Jno. 6: 63; 
Gal. 4:22; Jno. 17:21, 23; 10:38; 14:11; 1 Cor. 
3 : 23 ; 11 : 3 ; Gal. 3 : 28 ; Col. 3 : 3 ; 1 Cor. 15 : 28. 

" And sware by him that liveth forever and ever 
.... that there should be time no longer." Rev. 
10:6. 



THE FELLOWSHIP OF HUMANITY. 

In preparing the Discourse which follows, a chief object was to 
show that the fundamental principles or Moral Powers which 
move all men, acting individually, or in sects, or societies, to the 
dissemination of Truth, and to the improvement and welfare of 
man in deeds of Beneficence and Charity, and their reciprocative 
capacities to receive, and, in turn, to diffuse the same, are in all, 
alike, differing only in some modification of form, or mode of or- 
ganization. A further object was to make them self-conscious of 
these great facts ; and that these Powers were, thus, at their dis- 
posal for good or for ill ; and that they are sensibilities and sensi- 
tivities, which will be played upon and manipulated by others, 
for their views of good and ill, or that they, each one for himself, 
must mould them into some intellectual and moral system of life, 
on his own sense of responsibility ; and in all these, that they may 
find their unity under God, and their order of Harmony as one 
Family of a Common Father, who regards his Children, not for 
the work, nor the kind of work they perform, but for the true 
spirit of Wisdom and Love with which all work is done. In these 
fundamental powers of man, the Consubstantiality of the Eace is 
found ; in them its nobler history has been acted and written ; and 
in them the capacity to Know the Truth, to Love the Truth, and 
to Do the Truth, are both the fact and the law for the enlargement 
of this, their own circle of Powers, and the only means of their 
true Welfare and Progress ; and, in this spirit, to take them back 
of and anterior to symbols to the Life and Truth which first made 
the symbols of creation ; and to give to the specific symbols, here- 
inafter introduced, their highest physical, historical, intellectual, 
and moral significance, — 

u Truth, embodied in a tale, 
Shall enter in at lowly doors." 

In this, the objective symbols of Creation are but the means, the 
alphabet of the great Education, in connection with the individual 
and historical vicissitudes of life, for getting back to the Subjective 
Mind, and, so, into the Living Presence of the Divine Powers, by 
and from which all things were created ; in this, the objective sym- 
bols of all creeds, faiths, and societies, are but the outward embodi- 
ments of Truth in Principle and Conduct for informing, and, from 

33 ( 385 ) 



386 THE FELLOWSHIP OF HUMANITY. 

step to step, expanding the Subjective Mind ofMan, and taking it 
over and up to higher and higher action, and the true Self-realiza- 
tion in Practical Life. Stop or rest in symbols, and you have hard- 
ened, become stationary, and may fossilize in the objective forms 
and ceremonies, even as the mineral crystal has solidified from its 
plastic elements, or as the bramble or tree has made its growth, and 
thenceforth is only fit for some passive use, or for the burning, or 
to rot for further fertilizations. The life is dead, for there is no 
longer growth and expansion. Immortality is a line of immortal 
progression as we expand toward the Infinite Fulness. In the 
aggregate wholeness of Existence, Man, in his correlations with 
Being — with God, is, to us, the Problem in that wholeness. Na- 
ture, in its dependent chains of physical cause and effect, and these 
in constant connections with the sensuous nature in man, furnishes 
the means of his intellectual agency and expansion, and the de- 
ployment of all his powers, not in the limitations of formal and 
symbolic worship, but as they furnish the means for reaching back 
of these to the Life and Truth in and behind them, and as they 
are the actual instrumentalities of our daily joys and sorrows, or 
the memorials of the historical struggles of Humanity, and by 
which we realize, to our own self-consciousness, the movements of 
nature, and the presence of God in his system of orders and econo- 
mies. With these, the Moral Life is unfolded, yet only by grasp- 
ing and gaining the complemental Love, the mystical element of 
life, which diffuses its Aspiration in the whole of life. It is ever, 
the Key of Knowledge and the Torch of Love — the Flame which 
guards the Eden of Life, yet guides the way back, and unlocks the 
portals to the Home of Innocence and Peace. 

The discourse was delivered before a Body of Odd-Fellows,* 
April 26th, 1869, the Fiftieth Anniversary of the Institution in 
America. * 

May 14th, 1869. 

* The term od, is a word for the root or conception of prime force. It is the 
special word (od-yllic force) for that quality, power, or force, by which man and 
woman, or men and men, are mutually attracted or repelled, and by which they act 
and react on each other in life, society, parties, sects, nations, and which is melting 
and moulding, in the confluences of history, into purer and nobler forms of life. 
The term Od-Fellow, may be traced by the more advanced member of the Order, to 
the fellowship of man in the primitive blood of the Race. 



A GUIDE TO TRUE FELLOWSHIP. 



We are in the presence of the Lord God — all- 
Mighty, all- Wise, all-Loving. And we are, All, his 
Children, in his " image, after his likeness." 

God is Power. 

The diameter of the Moon, the line through the 
centre of its mass, is 2165 miles ; that of the Earth 
is 7925.6 miles ; the distance between them is 240,000 
miles; the Earth moves in its orbit over 68,000 miles 
an hour ; the Moon, in its compound motion, moves 
much more rapidly, for it must make its orbit around 
the Earth, and with the Earth around the Sun. Yet 
the Moon has a power which revolves it in its regular 
order and sustains its movements, with an adjust- 
ment more accurate than man can give to the time- 
piece by which he attempts to measure the hours of 
a few fleeting years. The Earth is 95,298,260 miles 
from the Sun, and the Earth has a Power, a Force, 
which rolls it in its immense orbit, whose length 
is nearly 600,000,000 miles, in precisely 365 days, 5 
hours, 48 minutes, 48 seconds, which is our year. And 

( 387 ) 



388 DEUS-SEMPER. 

this power, this Force, or the Forces at work, keeps 
it steady and true to the pre-established laws of its 
orbit, and furnishes us the alternations of day and 
night, of seasons, and the chronology of our history. 
Passing by the planet Mars, at the distance from the 
Sun of from 210 to 801 millions of miles, and between 
these limits, roll, in their respective but different or- 
bits, the 85 Asteroids or planets of different sizes, 
and some of their orbits cutting each other, like the 
mazes of a dance, in apparently inextricable confu- 
sion, yet in such order that no confusion or actual 
disorder takes place. Beyond these on the outer 
limits of our small planetary system, small as com- 
pared with the universe, rolls in his immense orbit 
around the Sun the planet IsT.eptune, 2,862,404,000 
miles from the Sun. The diameter of the Sun is 
882,000 miles ; that is, go 200,000 miles beyond the 
Moon from this Earth, and then double that and 
you have the size of the Sun. It is about a million 
and a half times greater than the Earth. Yet this 
Sun and all these planets with the attendant Comets, 
computed at 28,000,000, and some of them covering 
a space in length of 120,000,000 of miles, are moving 
under a power which is regulated and orderly as the 
movements of any time-piece in your pockets. The 
Sun turns on his own axis once in about 25 days 8 
hours, and he and these attendant planets and comets 
are moving round a centre common to them all, as 
the moon revolves around us, and in an orbit which 
will require 18,200,000 years to accomplish the cir- 
cuit, and moving at the rate of 28,800 miles per hour. 



A GUIDE TO TRUE FELLOWSHIP. 389 

This centre is supposed to be the star Alcyone (y 
Tauri) in the constellation Pleiades. Yet this par- 
tial whole, great as it is, is but as a grain of sand in 
the infinitude. Now look through the forty-foot 
Reflector of Sir John Herschel, and the light which 
will strike your eye from the most distant nebula 
which it can reach started from that point almost 
two millions of years ago, and travelling at the rate 
of more than ten millions of miles a minute, will now 
only reach your eye. As these Reflectors or teles- 
copes are improved, points of light beyond, and still 
beyond, come into view, proclaiming suns and worlds, 
incomprehensibly beyond. Millions will only serve 
as units for their computation, and then the mind 
fails to embrace the whole. 

There are forces in gunpowder ; there is force in 
water as it aids to expand the flower into growth ; 
there is force in a drop of water, when disengaged 
by appropriate means, sufficient to kill forty men ; 
there is power in the air — in the breeze waving the 
grain-fields, and giving life to nature, and in the 
storm ; and there is force in the earthquake ; there 
is force in the pulsations of the heart, in the heaving 
of the lungs, in the slightest act of consciousness, in 
the touch of the hand, in the energies which move 
the physical masses in the works of man ; and there 
is Force sw^aying all these immense systems of bodies 
in the infinitude of space, in the grandeur of their 
order: and God is Power. He is the All-Mighty, 
and these are his Works — and man self-consciously 
works. 

33* 



390 DEUS-SEMPER. 



God is Wisdom. 

All this infinitude of world-systems move in order 
and harmony. There is order in the movements of 
the Earth and Moon ; in the Sun and the Earth and 
the Moon, notwithstanding the moon passes between 
the earth and sun and is subjected to its great attrac- 
tive force. There is order in the movements of the 
85 Asteroids in their diverse orbits of different ec- 
centricities and inclinations ; and there is order in 
the movement of the distant Neptune, rolling in his 
orbit two billions five hundred millions of miles be- 
yond these, and the Attractive Force which binds 
Neptune to the Sun pervades all the intervening 
space, and the Projectile Force sends all on their 
lesser and greater orbits. So the Sun and all his 
planets and comets in their greater orbit around the 
star Alcyone, with numberless systems lying be- 
tween the two, and others lying outside of this sys- 
tem, but accompanying it ; and this greater system 
is moving in order, in its orbit of 18,200,000 years, 
at an inconceivable distance a year. ... A similar 
law of order applies to light. Light is a triple wave 
— a wave of three distinct peculiarities and motions, 
passing from the sun and stars to their respective 
planets and out in all directions into space. Through- 
out all this infinitude, of which we have been speak- 
ing, there is a something (called by chemists and phi- 
losophers, the luminiferous ether) by which these 
w r aves of light are communicated ; and notwithstand- 
ing the crossings and interlacings of these waves of 



A GUIDE TO TRUE FELLOWSHIP. 391 

light, thus propagated from these centres of light, 
there is that order and harmony in the movements 
of light by which Astronomers gauge and measure 
and map the heavens, and astound us with the ex- 
tent and the accuracy of their results. There is the 
light, and there is the Light of Mind, but we will 
see more of it. . . . Now take Ehrenberg's Solar 
Microscope, whose powers are due to that very light, 
and you will see a small animal (the Galionella dis- 
tans) with a distinct shell, mouth, and digestive 
canal, so small that forty-one millions can be con- 
tained in one cubic inch. There is yet a smaller ani- 
mal (the Galionella ferruginea), so small that one 
billion seven hundred and fifty million can be packed 
in the same space. Each is a perfect symmetry in 
its kind, made up of atoms so small, thus to be 
moulded into these minute forms, that the mind 
cannot conceive them as matter, but as points of 
Forces in union. Pass on from these animalcules 
through all the forms and successions of animals, 
each succession becoming more complex and more 
perfect, and so exhibiting Wisdom, running through 
all the successions, until you reach Man, in the full 
possession of his self-conscious powers and his self- 
conscious direction of his own conduct, in such meas- 
ure as is accorded to each, and the light which moves 
in order throughout these immeasurable distances 
and athwart these apparent confusions, is only rep- 
resentative of the Wisdom — the Supreme light — 
which pervades and is, or may be, thus, apprecia- 
tively present to the whole. And God is wisdom — 



392 DEUS-SEMPER. 

the All- wise. " Lord, how glorious are thy Works ; 
thy Thoughts are very deep" — and Man, with Power 
and Mind, is " fearfully and wonderfully made," and 
wonderful and fearful are the Responsibilities of that 
Mind as he shall come to feel (love) and know his du- 
ties, to evolve moral order out of the darkness and 
chaos of life, by the conscious exercise of the Powers 
which have been placed at his disposal. 

God is Love. 

Touch animate nature anywhere, everywhere, and 
each kind is attached, attracted to its kind by sym- 
pathetic affinities. In the vegetal kingdom there is 
male and female. The love of kind begins in the low- 
est kinds — in these Galionella ! In the ocean's depths 
you find the male and female, and the fishes of the 
sea move in their great schools so thick that they 
frequently darken the waters. In the air, the male 
and female pair and build their nests, or otherwise 
maintain their associations and display their kindred 
affections, and in their seasons the air for miles, like 
floating clouds, is darkened with their numbers and 
rustling with their wings, as, bound by the common 
instinct of association, they seek their alternate homes 
in the North and South. On the earth, kind cleaves 
to kind, until in the ascent of this affinitive, this at- 
tractive and sympathetic life, Man forms into families, 
clans, tribes, states, republics, empires, sects, societies, 
and all forms of superstitions, or wiser forms of re- 
ligion, beneficence, and charity. Man is the embodi- 



A GUIDE TO TRUE FELLOWSHIP. 393 

ment of self-conscious power, self-conscious wisdom, 
and self-conscious love. He is bound in bonds of Fra- 
ternal Attractions. Love, last born into the order 
'of time, moulds Thought and Power into the instru- 
mentalities of human beneficence, until Man sees or 
may see them as Thought, Love and Deed, as Faith, 
Hope and Charity, as Truth, Love and Friendship, 
and looks up and finds that in the just and conse- 
crated use of these, his proper powers, he is represen- 
tative in " image and likeness " of the Power, Wis- 
dom and Love of the Maker of the worlds. 



God made Man in his own " Image, after his 
own Likeness." 

In the Beginning, God (Elohim) created the heavens 
and the earth. And the earth was without form ; 
and darkness dwelt on the face of the deep. The 
Spirit of God moved thereon. And God said, "Let 
there be light," and light was. When he had finished 
the orders of his creations in plants and animals, God 
said, Let us make Man. Then said Creative Power, 
" God, make him not, for he will be wilful and 
wayw r ard, and will glory in his own little self-power, 
and will use that power for dominion and destruc- 
tion, and I shall have to destroy him through all his 
successive generations." Creative Wisdom made 
answer, "0, make him not, for he will be foolish, 
vain, proud, selfish, and cunning, and will use the 
understanding which Thou must give him to make 
him Man, in all these forms and for these uses, and 



394 DEUS-SEMPER. 

he will be only a blot on thy creation and an imputa- 
tion on our Wisdom which will be concerned in 
bringing him into existence." Then Love, looking 
through her tears of sympathy and hope and pa- 
tience, exclaimed, u O God, make him; I want some- 
thing to love, something to return me a deep and 
filial love. Eternity, without Love, is an empty, bar- 
ren, and fruitless state of being. The perfect crea- 
tures of this existence, here, need not my deepest, 
purest love, nor my care and reciprocation. They are 
a love unto themselves and to each other; but not 
to me in that deep, filial, and returning sympathy, 
which a weak, blind and wayward yet loving crea- 
ture will be when he shall return to his Father's 
home and his Mother's bosom. Make him, God ; 
I will watch over him with all my care, through all 
the dark ways he may have to travail. "Wisdom 
will not refuse me her aid, and Power cannot with- 
hold from me his assistance. When Man shall pass 
through the long history of his career, unfolded in 
the Love which I shall impart to him, enlightened 
in the Wisdom which he shall accumulate in his 
long progressive education in the activities and strug- 
gles of his existence, and by that love which shall 
inspire him to seek his highest intelligence and know 
Thee, his Father, and so exercising his Power in these 
holy activities he will be thy Son and his children 
will be thy children, and so they will be in thy image 
and likeness, and we shall love them ; and heaven 
and earth shall be one family." And God said, u Let 
us make man in our image, after our likeness." And 



A GUIDE TO TRUE FELLOWSHIP. 395 

so God formed Man of the dust of the earth and 
breathed into his nostrils the breath of lives (lives 
is the original word — his animalistic, his human, and 
his spiritual), and said to him, "0 Man, thou art the 
child of Love. Thou shalt know her first as Mercy 
as thou dealest in Charity with thy Brother ; but as 
thou returnest here thou shalt know her as Love and 
wilt recognize her as my Grace. Thou hast dark 
ways to travail, but she will watch over thee and 
give thee times and places for showing thy mercy 
and love to thy Brother ; and when thou failest in 
this, Wisdom and Power will so order the events of 
thy life and history that thou wilt need ask that 
which thou hast denied. And when thou hast 
learned the lesson of Existence, thou wilt return to 
thy home, and the Father will receive thee and Love 
will embrace thee, for the Wisdom thou hast found 
and deeds of Mercy, from thine own innermost Love, 
which thou hast done." 

The Family op Man in Unity and Order of 
Progress. 

Man was born into an order in which provision 
has been instituted for his Intellectual and Moral 
Progress. This progress and the unfoldment of a 
Moral System is founded on the diversities which 
appear in the earliest traces of human history, and 
which continue to these times and will run on into 
the future. These diversities are differences of de- 
grees, not differences of kinds. Adam, Cain, and 



396 DEUS-SEMPER. 

Abel, were of the closest kin, yet Adam followed not 
God ; Abel was a worshipper, and Cain a murderer. 
Shem, Japheth, and Ham, the common children of 
Noah, were the founders of distinct races of men. 
Their differences are differences of degrees and modi- 
fications ; the elements which lie at the bottom of 
their being, are identical in kind. The differences, 
so to speak, are only u skin-deep," or as modified in 
organization. These kinds of differences take various 
outside appearances, and have different historical 
names. As they take different outside appearance, 
inhabit different localities, and so are subject to the 
influences of different climatic causes, and are within 
or without the direct lines of historical progress, in- 
tellectual and moral causes tend to unite them to or 
to separate them from the fact and the law of Prog- 
ress. There are no two men, out of the thousand 
million on the earth to-day, who are exactly alike in 
external appearance or in mental qualities, yet each 
can exercise human power, human thought, and may 
mingle in offices of human sympathy and Friendship. 
There is no society or institution on earth, based on 
Faith, Hope, and Charity, in any form of expression 
or conduct, which does not recognize the fact. There 
is no sect of religion which does not seek them as 
proselytes, and devote means and exertions for that 
end, — and with most of them to improve their intel- 
lectual and moral condition. The utilitarians of 
Science, in the application of the general laws, which 
they affirm pervade all the operations of nature, 
move forward to the same conclusion, and devote 



A GUIDE TO TRUE FELLOWSHIP. 397 

their energies to the same result. The same intel- 
lectual and moral powers are there at work. So each 
one of the whole can aspire to a moral life, in and 
under God, in deeds of beneficence and charity, in 
the exercise of his greater or less powder of thought, 
and as it is directed and moulded by his Love, 
whether he works in the self-conscious Aspiration 
for himself and others up towards the common 
Father of All, or is impelled by the great current of 
life which overrules his philosophy by his sympa- 
thies, — in all, it is Faith and Hope, and in one way 
and the other it is Charity. It is Truth," for we have 
no Faith but in that which we know or believe to be 
true, and in the Love of the godlike and universal 
Truth we deal in Friendship with the Children of 
our Common Father ; and, as w r e look up and con- 
template Him and reach beyond those modifications 
of forms, and organizations, and orders, and vicissi- 
tudes of history, and life, and catch the full current 
setting in to the Future, we find that He is Wisdom, 
Love, and Power; and in these is the source of these, 
our intellectual and moral powers. I appeal to or 
against that large class of intellectual men in the 
society of the world, who are now endeavoring, with 
so much ability and zeal, to prove that there is no 
God, to say whether these are not the inner and 
deeper elements common to our common humanity, 
whether they adopt the doctrine that all the tribes 
of men are descended from one common progenitor, 
as in Adam, or they are the productions of different 
ancestors. The elements of this kinhood and iden- 

34 



398 DEUS-SEMPER. 

tity are there — let the external form and the inner 
modifications be what they may. Again I appeal 
to them, to say whether the estimate they form of 
all the individuals of their acquaintance, or from their 
knowledge in history, is not precisely and accurately 
measured by the amount of these intellectual and 
moral powers which these individuals exercise or 
may have exercised, and very little, by the accidental 
conditions of form, or place, or tribe, or circumstances 
which surround them, and by these latter only as 
they have overcome, acted upon, and modified them 
from these, their self-conscious Powers. Again, whe- 
ther there is not in the whole human family, as the 
general law of its capacity, a susceptibility to the 
action of and to be moulded by intellectual and moral 
causes, as intellectual and moral considerations of 
action and conduct. When the man of science 
presses the energies of his life for the extension of 
his Principle of Utility, he appeals to the Thought, 
and the Affection, and the Active Powers of man for 
their appreciation, and for the introduction of his 
Science, that these very intellectual and moral pow- 
ers of man shall be enlarged and shall be gratified. 
When the disciple of Faith contributes the wealth 
of his head and his heart to the dissemination of 
Truth and Charity among men, and these to become 
a Practical Benevolence, he but affirms the great 
Faith, the greater Truth, from any and every stand- 
point, that We, All, are the Children of God. 



a guide to true fellowship. 399 

Man can Respond to the Power, Wisdom, and Love 
of God, only in his own Active Powers, under the 
Guidance of Wisdom and Love. 

When any one enters the Lodge, the first thing he 
sees or may see is the representation of the Omnis- 
cient Eye. And the human eye cannot see without 
Light. That which the human eye clearly sees, that, 
so far, he clearly knows. Yet he learns much by 
actual touch — by conscious and directed tact. That 
Omniscient Eye, pervading all this infinitude of 
worlds, sees and knows, by that power of knowledge 
w T hich, in us, is light, seeing and knowing. That 
Eye, and the omnipresent Tact, may be likened to 
that great Nerve of the universe, always and every- 
where omnipresent, which transmits the light in its 
triple waves from Herschel's nebula and all interven- 
ing points of crossing waves of light, without con- 
fusion and disorder. Omnipresent, it is moved by 
the action of my arm, — certainly by the lights glit- 
tering around us. Light is the great agency of all 
the movements on the earth. It is in everything 
of which the earth is composed. You strike it from 
flint and steel ; you dig the black coal from the 
bowels of the earth and send it to the gas-works, and 
the city is lighted from end to end ; and that coal is 
from vegetable productions, which grew in rank 
luxuriance, long time back in the geologic periods, 
and, so, full of the elements of light. Water, that 
which, under most circumstances, extinguishes light, 
is, in itself, the most prolific source of light. Its. 



400 DEUS-SEMPER. 

oxygen is the chief source of combustion, and its 
hydrogen, the burning of that hydrogen, is the chief 
source of flame. It is in the water of crystallization, 
which gives the diamond its brilliancy, which is, else, 
but a lump of black charcoal, and which, will burn 
with an intense heat. All the sand and limestones 
of the world are hydrated masses, that is, they owe 
their solidification to the presence of the crystal- 
lizing water. So of crystals of their various kinds. 
Light pervades all nature. "Without it there could 
be no vegetation, no animate life. Here you see 
that long before science, art, and accident had gath- 
ered all these facts and demonstrated these laws of 
nature, there was ringing and tingling through the 
ears of the world, the solemn declaration that God 
said, Let there be Light, and light was, as it was 
thus necessary to pervade and infecundate the chaos, 
and bring order out of disorder. The first fact and 
law of order is Light; and this in all languages, 
amongst " all kindreds and tongues," as they make 
any advance in knowledge, is the synonyme of mind, 
the exact word for correct Thought, for Faith, for 
Truth, for Wisdom. It is the Light by which you 
may know and understand the emblems of the Order, 
even as by it you may know and understand the 
Wisdom, the Love, and the Power of God, in his 
Symbols of Creation. Nay, it is more. As it is the 
organizing element of all worlds, all crystallizations, 
rock-formations, growth, preservation, and forms of 
organic life, in its chemical affinities, it furnishes the 
♦fact and the law of their cohesions, by which they are 



A GUIDE TO TRUE FELLOWSHIP. 401 

drawn and held together in their respective forms, 
in their mutual affinities. The hydrogen which you 
burn in your gas-lamps, and which is necessary to 
nearly all the flames of fire which we employ in our 
arts and uses in life, is the most explosive and de- 
structive element of nature. Let certain processes 
go wrongly at your works, and an explosion will 
shake the city ; let the water of the ocean, by some 
crack or fissure in the earth, or by the melting and 
corrosion of the rocks which surround the earth's 
central fire, pour in its current into that great fur- 
nace of molten matter, and an earthquake lays a con- 
tinent in ruins, and cities send up their moans of 
agony. Light is the source of all that is beneficent ; 
it is the source of desolations. Its absence is dark- 
ness and death ; and these are the types and emblems 
of ignorance and vice. The transitions of nations, 
when they pass from the darkness of barbarism to 
the light of order and civilization, is alw r ays a period 
of convulsion. So when ignorance and vice gain or 
tend to gain the ascendency in society, disorder and 
lawlessness are the result. Then let us aspire to God, 
as the flame mounts upward, in the full effulgence 
of his light, until its irradiations shall reach and 
illume all minds, and genially inflame all the hearts 
of the children of men, and the great Paternal Eye 
shall look approvingly on the One Family of Man, 
moving and acting in the fulness of this threefold- 
ness of Intellectual and Moral light, — for even in 
physical nature, the solar rays are light, heat, and 
chemical affinity, — warming, illuming, and giving 

34* 



402 DEUS-SEMPER. 

vitality, growth and vigor to vegetal and animal 
creations, as the organizing powers of the universe. 
His Eye of Light is over all,; his Powers of light 
are in all. 

That this Sensibility (I know no other word for 
its expression) which thus transmits light and pro- 
duces such manifold and wonderful phenomena over 
the face of the earth, also pervades the earth itself, 
is probable, nay, in some sense, is demonstrable. 
Telegraphing is only in its infancy. It is not twenty 
years old. But a short time since a charge of gun- 
powder, placed two hundred miles from a small 
battery, not a foot square, was ignited and exploded 
with the certainty of a percussion cap, and in less 
time ; a message dated two o'clock in the afternoon 
at London, England, was received at an office, on the 
banks of the Ohio River, at eleven o'clock forenoon, 
of the same day. But a few days ago a signal was 
sent from Boston to San Francisco and returned back 
to Boston, a circuit of eight thousand miles, having 
to pass through thirteen instruments, and all was 
done in the eight-tenths of one second, and if there 
had been one continuous wire around, it would have 
been instantaneous. Verily, there is a great Nerve 
of Sensibility pervading the boundlessness and em- 
bracing all its parts, by which the slightest vibrations 
may be communicated — by which, may we not add, 
God may be omnipresent to all his works and in all 
space. Truly, the language of Sir .Isaac Newton, 
when he spoke of " the boundless uniform sensorium 
of Deity," is no longer fanciful. Verily, verily, are 



A GUIDE TO TRUE FELLOWSHIP. 403 

we in the presence of the Lord God, omnipotent, all- 
wise and all-loving ; and we are his children, in this 
omnipresence of his Triune Powers. 

Truly, then, God said, Let there be Light, and light 
was, and he saw the Light that it was good ; and he 
saw everything that he had made and behold it was 
very good. Good, very good, as we, in his image and 
likeness, as we in our highest reaches of knowledge 
and purity shall come to know him, and so use all 
things. As the earth and the worlds came out of 
chaos and darkness only by the actual light, which 
introduced order, and organized in successions of 
order, always reaching to higher order in the pro- 
duction of symbols and emblems significant of the 
omniscient life which pervades and rules all, so we 
came from darkness — darkness into light, a light 
which presented all things in confusion and disorder, 
or at least in such condition that we had to learn one 
thing and then another, one symbol of Life, one 
emblem of Truth, one form of Friendship and then 
another. As w^e proceeded along this line of knowl- 
edge it widened out, and continues to widen out until 
we see that all things hang together in a chain of 
dependence — a chain composed of Three Links, and 
the universe is sustained by the Power and the Wis- 
dom and the Love of God ; and we can only form the 
chain of a connected and noble consistency of life by 
Thought, Love, and Deed, linked one into the other. 
The simile still holds good, for it is the law of the 
universe and the unfolding law of our life, for each 
self and for Humanity. The knowledge, the instruc- 



404 DEUS-SEMPER. 

tion of infancy unfolds into a Faith, of some kind ; 
and the eager eye of youth is always bent forward 
in Hope of some enjoyment, some gratification, some 
love in the future, which he may only attain by con- 
tinued and progressive exertion ; and in the house- 
hold and the Family are laid the foundations for the 
Charity of life. Charity begins at home, but it 
widens out with your new family, your friends, your 
state, your nation, to all mankind in the mutualities 
of trade and commerce and political associations and 
sympathies, — with your Thought of Nature and of 
the Ruler of nature, to the members of your sect, to 
the good men everywhere, earnestly striving for the 
uplifting of man, and of states and nations. Its 
course is ever, in this progress, to higher reaches of 
Thought and a broader system of Truth and more 
comprehensive deeds of benevolence. It is the mis- 
sionary Spirit of the world, in its thousand-fold forms. 
It is Friendship, Love, and Truth, which is at the 
base of all, and in its threefold powers moving the 
intellectual and moral energies of the race. Born 
from a world of Darkness into a world of Light, all 
our Passions are blind without the Light of .knowl- 
edge : they impel us — project us outwardly to deeds 
of anger, wrath, malevolence, — slaughter, running 
red in blood. All our loves are blind, and without 
the Light of true knowledge they attract and lead 
and bind us to this base indulgence, to that unworthy 
pursuit, to this and that gratification of some love, 
which degrades, dishonors, and debases. The Central 
Light of man is his Intellectivity, " the Light which 



A GUIDE TO TRUE FELLOWSHIP. 405 

lighteth every man that cometh into the world," as 
the Central Light of God is his Omniscience. It 
is his directing, shape-giving, regulating power, by 
which he forms and makes all things in order, from 
pictures in his mind, and gives system to these, to 
his conduct in life, to his thoughts of the system of 
the whole. It is only in this light that the great 
order of Jehovah could run down through the suc- 
cessional eras of geology and unfold in the history 
of the world, and arrange all things for our time and 
for the future coming better times, when Truth and 
Love and Friendship shall be the illuminating, the 
cohering, and the actuative Principles of Life. 

Light, emblematic of Power, Wisdom, and Love. 

Light ! What is Light ? Any modern work on 
Chemistry or Natural Philosophy will teach you that 
it is not a simple substance, not a single thing or 
power. It is a Trinity of Powers. It is a compound 
agent composed of Red, Blue, and Yellow colors. 
Of these, all the shades of color existing on the earth 
and in the heavens, of which we have any knowl- 
edge, are composed and made.* Their joint union 

* "The seven colors of Newton, it is believed are really com- 
posed of the three primitive ones, Red, Yellow, and Blue. A por- 
tion of proper white light is also found in all parts of the spectrum 
which cannot be separated by refraction. We may hence infer 
that there is a portion of each color in every part of the spectrum, 
that each is most intense at the points where it appears strongest. 
Light is most intense in the Yellow portion, and fades towards 
each end of the spectrum." — Silliman's Chem., \ 60. Brewster 
holds to three primaries, Red, Yellow, and Blue, the remaining 



406 DEUS-SEMPER. 

makes white, that emblem of Innocence in Infancy, — 
that emblem of Purity and fulness of Light at the 
end of life and at the gates of death, when the Pas- 
sions have been subjugated and the Emotions have 
been properly and holily directed by that Industry 
(represented in the Bee-Hive) which is necessary to 
our own success in life, essential to the welfare of 
society, and without which we can have no compe- 
tent accumulation of knowledge for our own perfecti- 
bility and its diffusion into life, by a wise and well- 
sustained course of systematic conduct. These loves> 
which distracted us in youth and in the keen pursuits 
of life, will become purified in that Light of Knowl- 
edge which comes to us from the far-off spheres of 
Heaven — always distant from us — as a Source, yet 
always around us, as the means of our activities. It 
is Love in unison with the light of Truth and their 
vitalizing powers in our conduct. It is the three links 
in the great chain of existence, which binds all things 

colors being compounded of these. Herschel says, " Any three 
colors of the spectrum may be taken as primary, and all the other 
colors may be compounded from them by the addition of White," 
therefore they are not primary, because they require the white to 
complement them, and the three break up into infinite modifica- 
tions. u Sunlight appears to have three distinct properties: 1. 
Brightness; 2. Heat; 3. Power of producing chemical effects. 
This last property is called Actinism. . . Brightness belongs par- 
ticularly to Yellow ; heat to Eed ; actinism to Violet and Indigo." 
Quackenb., Phi n \\ 673, 675. "Grove, by an experiment (the 
instruments used may be inferred from their names), by a beam 
of Light, produced chemical action in the plate; electricity in the 
wires; heat in the helix ; magnetism in the coil, and motion in the 
galvanometer needles." — Youm., Chem. } g 408. 



A GUIDE TO TRUE FELLOWSHIP, 407 

together, and moves them in linked order. It is 
Power, Wisdom, and Love in God, in that complete 
Unity, which makes the Light of the Omniscient 
Eye the emblem of his Omnipresence. In the last 
hour, that Light will guide us on through the shad- 
ows and darkness which, else, will fall upon us. But 
with it, as we look upon the Coffin, the Skull, and 
the Crossed-Bones, and as we feel and know that, in 
the discharge of our duties in life, the true Heart 
has been in the true Hand, we will realize the prayer 
of the poet, and, in the close, the emblem of the 
Cherubim on the Ark : 

In life's closing hour, when the trembling Soul flies, 
And Death stills the Heart's last emotion, 

O then, may the Seraph of Mercy (Love) arise 
Like a Star on Eternity's ocean. 

The Initiation. 

When the Initiate shall enter the Lodge, the first 
thing he will see or may see is the Omniscient Eye, 
although there are many things, as in actual life, to 
perplex and confuse him before he will see it. The 
chaos of his Mind will have to be reduced to some 
order before he will distinguish it ; and to much 
order before he will fully, if ever, wholly appreciate 
it. There it is, calmly, quietly looking, as it were, 
down upon him, ancl as he contemplates it, if he has 
the elements of a true man within him, it will some- 
how take a life, and he will feel an Omniscience look- 
ing through all the chambers of his Heart, detecting 
every impulse of motive and gratification, and track- 



408 ' DEUS-SEMPER. 

ing every thought of the Brain as it forms, in con- 
nection with the heart, this base design, that un- 
worthy purpose, or that exalted scheme of Love and 
Friendship for his Fellow-man, and as he shall or 
may deliver these over to the hand or tongue to be 
executed in actual life. He feels the Omnipresent 
God ; and he feels the life and light of his Moral 
Being. 

The White of the Initiation. 

The Initiate is within the Lodge. His emblematic 
color is White. It is here, not the emblem of Purity — 
purity as of Purification, but of Innocence, yea, and 
of his Ignorance, of the white blank sheet of his 
Mind on which the good and ill of his life is written 
and to be written. It is his emblem of his want of 
knowledge of the struggles and trials of life, his temp- 
tations, his falls, his resurrections, his risings to 
higher life. And it is emblematic of his ignorance 
of that higher knowledge and higher life, which will 
come to him in the faithful discharge of all the 
duties which he may learn that are imposed on him 
as a Child of God and a brother in the Family of 
Man. Here all the Colors are blended in the White, 
and make white, but he only knows it as one color. 
He accepts it in Faith ; he unfolds and learns its com- 
portent qualities in Fidelity ; the Globe in its envelope 
of Clouds is given him as the scene and theatre of 
his exertions, and the emblem of the Hive teaches 
him to improve each shining hour and make life more 
orderly and full of good things, and for others as well 



A GUIDE TO TRUE FELLOWSHIP. 409 

as himself; — for that which he collects of physical 
comforts and intellectual wealth, in the gladsomeness 
of his springtime of life, in the freshness of his man- 
hood, in the sterner struggle of his summer of life, 
will be, may be his comfort, his cheer, his solace in 
those dark days and darker hours which may, which 
must come to all, for the true Education of Life. Are 
there no sympathies of the family, no charities for 
man, no mutualities of Friendship in this life of 
struggles and vicissitudes; then, indeed, is life a 
Labor. Life is Labor. Be careful and not make it 
a labor, a mere slave-work, doing the task of a hard 
master, and not the cheerful obedience of a willing 
Son, else you may learn that life is " a far country 
w r ith a mighty famine," and that the household of 
paternal love is better than the task of the swine- 
herd, where the moral degradation is yours, and the 
profit to the hard master is the price and the evidence 
of your degradation and infamy. Take then the em- 
blematic Axe in your hand. It is the instrument of 
civilization and cultivation used by man. It was 
first made of stone ; it is found among the relics of 
our aboriginal tribes ; it is found all over Europe, 
giving evidence of the early condition of the human 
family in its rudeness and savagery. It is so uni- 
versal that this condition of the race is known as the 
Stone- Age ; then followed the axe of Bronze ; then 
that of Iron ; then the edge of steel. The forest had 
to be cleared, the house built, the home founded ; 
the ship, and commerce, and the temple followed — 
and Friendship, Love, and Truth, found a Home 

35 



410 DEUS-SEMPER. 

amongst Mankind. And nothing can move to-day 
without the Axe, in its various forms. It came in 
with Civilization; its uses can only end with the 
necessities of man, when they shall end. It is work, 
and struggle, and use, and progress throughout, from 
the beginning to the ending, in the life of Humanity, 
and in the manly exertions of the Individual. But 
observe its appropriate place. The handle is in the 
central link of the triune chain. Therefore use it, 
the emblem of your civilizing and humanizing ac- 
tivities, whatever your lot of life may be, with in- 
telligence, in faith, in the Truth and Love of your 
highest knowledge — in Wisdom. 

The White Degree. 

The Initiate takes one step — a Degree. His color 
is still White, represented in the shining fleece of 
the Lamb, and the threefold light of the Sun. He 
walks not in darkness, or he stumbles and falls, it 
may be, hopelessly, as the Lamb before the Wolf. 
The dawn of light which broke on him through the 
rifted clouds of the earth (in his initiation), is here 
a brighter sunlight, which teaches him that the 
innocence of life is to be guarded by knowledge. 
It is only in light he can do anything wisely and 
well. That he must Know Himself — the corruptions 
within and the temptations without. That he is but 
a Lamb of the Flock. The innocence of his child- 
hood is to be maintained by the struggles of his man- 
hood, and that as the history of the world began with 
the sacrifice of the innocent in the blood of the first 



A GUIDE TO TRUE FELLOWSHIP. 411 

Brother, so there shall be no peace for the world, un- 
til the Charity of life shall supplant the fratricidal 
hostilities. The beneficence and vivifying powers of 
the Sun, while they give vigor and strength to his 
physical nature and impart intensity, in that very 
vigor, to all of his animal and human nature, also 
give him light for the exercise of his higher faculties 
and nobler reaches of thought and life as he mingles 
in the struggles of his fellow-men. Man was not 
made to be alone. Alone, he is but a stray and 
worthless stick, or a broken rod. In a compact and 
well-arranged unity he may be the very strength 
which will save all from being broken and cast forth 
to rot in piecemeal or to kindle in fire. As One of 
the Bundle of Rods he is an emblem and a fact of 
Strength, Durability, and Common Purpose — a Pur- 
pose, composing its strength, its moral combination 
of Thought, and Love, and Executive Power, from 
the aggregate of its intelligent and dutiful members, 
united and acting together in Fidelity. 

The Pink Degree. 

Another step, another Degree, and the Bow and 
Arrows are placed in his hands, — the emblem and 
the instrument of the primitive wars of all the races 
of men. The Axe, moulded into the tomahawk, or 
its pole into the war-club, crushes the brain ; the rod 
of chastisement, in another form, sharpened and 
hardened by fire, or tipped with stone, or bronze, or 
iron, pierces the heart and proclaims the savagery 
of man. " The pestilence flieth as an arrow," and 



412 DEUS-SEMPER. 

desolates houses and homes. Swift as an arrow and 
as true to its aim, Friendship will alleviate the hor- 
rors of war and relieve or soothe the terrors of the 
pestilence. "When war is over, it will tend to recon- 
struct society, in the mutualities of kind offices and 
good deeds, which shall not "defer Hope" till "the 
Heart is made sick." When the pestilence is past, 
it will fill the w T aste places, administer comfort and 
relief, console the widow, and educate the orphan. 
The instruments of desolation become the emblems 
of tried and trusted Friendship, of Warning in the 
hour of danger, and, when replaced in their Quiver, 
of union, harmony, strength, and peaceful repose. 
The color is Pink, — Yellow and Red, significant of 
Intelligence and Activity. Another emblem is the 
Bow spanning the earth after the fury of the storm 
is past, and the Dove bearing the Olive-branch. It 
is thus the Bow of Peace, which, when the storm of 
war or danger has passed, throws its mellowed and 
mingled lights over the scenes of desolation, mingling 
the tear-drops of sadness with the Promise of a better 
day for the morrow, and the Dove comes forth from 
the wreck of a world destroyed, bearing the olive- 
branch, and it surely gives us Peace. Such is the 
mission of the Order. It ever works for the Recon- 
struction of Society. Its pathway is not marked 
by the desolation and the fire and the fagot of a re- 
ligious fanaticism and intolerance. We reach, with 
higher aims and nobler means, to the Highest End, 
and we stand on the stone Ezel, steadfast and firm, 
trusting in our God. 



a guide to true fellowship. 413 

The Royal Blue Degree. 

Another step, into the Royal Bine Degree, and we 
are in the presence of Moses bearing the Tablets of 
the Law and the Wand of his Power. Here the as- 
pect of the Order assumes a somewhat new form. It 
is stern, rigid, iron Law, without which there is no 
repression of crime and vice, no peace for individuals, 
no repose for society. With too much of which there 
are no charities and no room for the social affections 
and the uplifting and encouraging duties of Friend- 
ship and Mercy. The Law keeps us compact and 
dutiful as we pass through the Wilderness of Exist- 
ence, and when the desert becomes dry and arid, and 
the rocks close around, and the skin shrivels, and 
the tongue is parched, the Wand of Power becomes 
the instrument of Love, and from the stricken Rock 
the waters gush freely forth, and we are relieved — 
we are saved. The iron law of the Wilderness but 
makes the gushing fountains of human sympathy 
more fresh, salutary, and invigorating. Let us under- 
stand them ; the physical facts are both emblems and 
instrumentalities of the Moral Life. This element 
of Love in our nature, now showing its divine con- 
nection with the Power above us all, becomes more 
appreciated, and its necessity, as an element of human 
action and divine guidance, more intelligible, more 
easily understood. . . Law has always a double as- 
pect ; it acts outwardly or objectively, to punish, to re- 
form, to promote order ; it acts inwardly or subjec- 
tively, upon him who, in any form, administers the 

35* 



414 DEUS-SEMPER. 

law, — witness, justice, juror, judge, king, or presi- 
dent ; and it may become the means and the cause of 
his own malignity, intolerance, and corruption, as, in 
these, the instrument of his prejudice and the means 
of the direst offence which man may commit against 
the good order of society, when " the Law shall perish 
and counsel from the Ancients, . . and the hands of 
the People shall be troubled." With these emblems 
are associated the Dove, the Ark, the Bow, and the 
Brazen Serpent. The Law has no foundation, no 
just authority, no Principle upon which it can be 
based except for the order, peace, welfare, and prog- 
ress of society. The Dove is the messenger of Peace ; 
it brought the olive-branch from the wreck of the 
Old World; it symbolized Love,in that newer era, 
when the old fossilized forms and universal corrup- 
tion was sinking in desolation, and a new order was 
arising out of its ruins : the Bow is the Promise of 
Peace ; it spanned the heavens in memory of a world 
destroyed — in promise of a world that should be re- 
stored. Here too is the Serpent. The Serpent was 
in Paradise ; he survived, in manifold forms, the 
wreck of the Old World ; as Civilization spreads he 
disappears, or the less noxious kinds only remain ; 
as man gains Wisdom, and Love, and Moral Activity, 
the serpentine wisdom perishes from his Heart. The 
Serpent is the continual memorial and ever-recurring 
emblem of the serpentine wisdom. Think you, there 
is no wisdom (as this good word is constantly mis- 
used) but that which is pure, just, and merciful ? 
Each generation is wise in its own conceit. Cun- 



A GUIDE TO TRUE FELLOWSHIP. 415 

ning, duplicity, adroitness, selfish management, Jesu- 
itry as commonly understood, are, all, but modifica- 
tions of the serpentine wisdom. The suggestion here 
is, unite the cunning of the serpent with the harm- 
lessness of the dove. Have or attain the wisdom of 
the serpent, that you may know the Serpent ; he 
crawls upon the earth, but the Dove is the emblem 
of the wing which aspires. Can this be done simply 
by looking on the Serpent set up in the wilderness 
of Life ? Yes, and No. When the serpentine wis- 
dom in your Heart is crucified by Truth and Love in 
your deeds of Duty, by which you alone can have the 
fuller life and live, the poison of the Serpent is re- 
placed by Charity. In Light there are three Colors, 
Red, Blue, and Yellow; in Light there are three 
qualities, Heat, Affinity or Attraction, and Lumi- 
nosity. Heat is the source of expansion, explosion, 
projectility ; Affinity binds the universe together, the 
parts in the parts, and the parts in the w 7 hole ; Lumi- 
nosity pours light in and over the whole. This is 
the Royal Blue Degree, and Power is moulded by 
"Wisdom and modified by efficient and active Love. 

The Green Degree. 

Another step, and we are in the Degree of Remem- 
brance, the Color of which is Green, or in other 
words, the Yellow and Blue are in mingled union, — 
Intelligence and Love. It is a season and a place of 
Repose and of Memory — of Review of the Past and 
of Hope for the Future, yet full of kind and genial 



416 DEUS-SEMPER. 

activities. Its emblems are the Horns of Plenty and 
the Scales of Equality and Equity, poised on the 
Sword of Justice. Mark them well. The Horns of 
Plenty are not upright, perpendicular, holding all 
that they contain, and holding it fast in the nice ad- 
justment of an inveterate and self-satisfied Selfish- 
ness. They are inverted, pouring forth their Bene- 
factions in an intelligent, well-balanced, justly di- 
rected Benevolence. It is base, always to give, only 
as you expect more in return. Yet all men and all 
actions are weighed in the Scales of an exact and 
even justice, whose Sword is never drawn but in the 
Defence of the Right, — and when the Right succeeds, 
is always sheathed at the call of Mercy. 

The Scarlet Degree. 

We are now in the Scarlet Degree. Action, Ac- 
tion, Activity is its law of vitality, as of all vitality. 
Set your Light on a hill, and do not place it under a 
bushel. LoVe, without activity and action, is but an 
idle, useless, and passing emotion. So, it helps to frit- 
ter away your own existence, leaving it barren and 
unprofitable, even as a wind may blow over a barren 
desert, nor fruit nor fkwer spring up in its course to 
cheer the heart or gladden the eye of the new-com- 
ing travellers in the journey of existence. Or, when 
turned into Selfishness — Self-love, it may be as the 
wind, which, otherwise, is healthy, is poisoned as it 
blows over desert sands, and carries disease, pros- 
tration, and death, to other places and persons. As 
you stand in this order, the Sun, and the Moon, 



A GUIDE TO TRUE FELLOWSHIP. 417 

and the Stars, are above you, and we have seen 
that they are bound in a common Law of Power 
and Light with your action and your destiny ; the 
Book of Life and the rod of Aaron are before you, 
and the Coffin is at your feet. It is Life, Death, 
and Immortality. Count well your gains and losses. 
Bring forward your Scales and your Sword of justice ; 
bring the Law, and see how much you have dispensed 
fairly and justly ; how much you have neglected or 
turned aside, or thwarted, or corrupted, in your ser- 
pentine wisdom, and whether the Dove can bring 
back, from the World, which will be soon lost to 
you, the token of Peace and Love. Take up the 
Arrows, and see whether the points have not been in- 
flamed, unjustly, with Passion, or poisoned with ma- 
levolence, as you placed them on the string of your 
Bow and winged them with fatal aim, or whether, 
like the spear which has been beaten into the plough- 
share, and the sword into the pruning-hook, you 
have used them in the ministrations of a holy and 
consecrated Friendship, in the law of a universal 
Charity. Then consult your White degree, for the 
Innocence of your earliest childhood, and then look- 
upon the Regalia of this degree, White trimmed 
with Scarlet, and ask how much of that innocence 
of childhood has survived through the temptations, 
trials, and corruptions of life, to descend with you 
into that Coffin, and whose white light of Truth, and 
Love, and Beneficence, in that darkened hour, shall 
arise, " like the Seraph of Mercy," to guide you, on 
the Ark of Safety, to "Eternity's ocean." 



418 DEUS-SEMPER. 



Rebekah. 



So far Man has seemingly travelled the journey 
alone. Yet, not alone. The Wife, the Widow, and 
the Orphan, have been with him. And the Order 
provides for and secures to Woman the Sanctifica- 
tion of her life in the discharge of the duties of the 
Degree of Rebekah, whose Colors are Pink and 
Green, the Pink blended of Yellow and Red — the 
Green of Blue and Yellow. So blended of the prime 
colors, they are the emblems of the intelligent, loving, 
active ministers of Charity— who are the source of 
our being, the solace of our existence, the comforters 
in death, the weepers at the grave. In the beginning 
God made man, and he made him for wisdom of ac- 
tion and for sympathies, and not to be alone. His 
wisdom is chiefly unfolded in the sterner struggles 
of life ; his love is chiefly unfolded in the sympathies, 
the affections of Home. These sympathies grow 
most freely in, and cluster around, the domestic 
hearth. Their deepest roots spring from the Mother's 
heart, and their tendrils twine around the child, let 
him wander where he may, or err into any strange 
and dangerous paths of life. It is the tendril which 
holds him most strongly, and is frequently the strong- 
est when its roots grow out of the Mother's Heart 
as she moulders in the grave. Why then should not 
Rebekah, who gave water to the weary servant, and 
joy and solace to the husband, and whose sagacity, 
wise in her love, secured the Blessing to the founder of 
Civilization, rather than to the "Red man," the" wild 



A GUIDE TO TRUE FELLOWSHIP. 419 

man," the savage and " cunning hunter " of the chase, 
— she who always softens the barbarities of savage 
life, with kindness to the stranger, why should she 
not be his help-meet and participator in the holy life 
of his friendships, charities, and beneficence ? Yet 
their provinces and duties are distinct, although in 
much are alike. 

The differences between the Sexes have been pro- 
vided in their organizations, which run through 
their w^hole natures, and make them as distinctive in 
Soul as in Body, although, in the contingencies, there 
are unsexed females, and emasculate men. Their 
provinces are different throughout. Beside the 
manifest differences of organization, there are more 
males than females ; their blood is different, " that 
of the male being richer in solid contents, especially 
in corpuscles ; " the pulse is different, that of females 
being more frequent, showing the influence of emo- 
tional organization ; their average length at birth is 
different — 18 inches 6 lines, against 18.1 J ; so their 
weight, 3.20 kilogrammes against 2.91 ; they arrive 
at puberty at different periods ; the apple of the 
throat grows in males, and their voices are different ; 
the males have larger average of intellective, the fe- 
male of moral powers ; the male governs by strength, 
cunning, or wisdom, and decision; the female influ- 
ences, and leads by love and kindness. Man is for 
the battle-field, the ship's deck, the clearing of the 
forest, the coal-pits, firemen on steamboats, and en- 
ginery. Whenever danger threatens, or hard mus- 
cular labor is to be endured, he is the prepared, the 



420 DEUS-SEMPER. 

assigned, and the ready agent and instrument. 
Woman has no business, physically, intellectually, 
and morally, as a combination of character, in such 
scenes as the principal actor, while there are physical 
occasions in the very constitution of her character, 
in which she could not be. The physical, as the 
moral canon of Jehovah, is against her unsexing. 
Her maternal vicissitudes and conditionings impose 
disabilities and obligations on her physical, intellec- 
tual, and moral nature, which she cannot relieve, re- 
deem, or discharge in the battle-field, the ship, the 
cabinet, the coal-pit, and a multitude of other places. 
Her highest obligations for the amelioration of so- 
ciety, under God, can be fulfilled only in the quiet, 
ease, comfort, and moral position, which the daily 
struggles, the sterner endurance, the coarser labor, 
and the hardier intellective morality of the male sex 
affbrd her. A man may be unchaste, base as this 
may make him, and yet have elements of character 
w T hich may measurably redeem him in society ; 
the unchaste woman sinks in everything, except, it 
may be, in intellectual sharpness, which always be- 
comes more vicious and vile in its purposes. With 
a larger proportion of Moral Feelings, in their per- 
version and exacerbation, in the very law of all reac- 
tions, she becomes the low r est fact and type of human 
depravity, in the corruption of her emotive nature 
without intellective control. The degradation of 
woman is more degraded; her corruption is more 
corrupt ; and the uniform lesson of history is, that 
her general corruption is the forerunner and the ac- 



A GUIDE TO TRUE FELLOWSHIP. 421 

companiment of national dissolution and desolation. 
What God, in nature, has separated by physical, in- 
stinctive, and intellectual and moral causes, let not 
man and woman confuse together ; what are so dis- 
joined let them not confound. Nor let them join 
those things w r hich, as distinct, are the harmony of 
character in each, and the elements of intellectual 
and moral cohesion for both. Yet here, as in the 
physical system, and throughout all the provinces of 
nature, provision is made for compensation, and, in 
many things, the one can supplement, substitute the 
other. The complement of each is the proper union 
of both. As woman confuses these distinctions, and 
descends from her proper sphere of moral agency, so- 
ciety degrades, corrupts, and the orders and duties 
of life are confounded. Love, the Eedeemer, is stran- 
gled in the cradle of the first-born child, the moral 
harmonies which cluster around the family, and are 
thence diffused into society, become the elements of 
perversion, of moral contamination, even as physical 
corruption taints the air, or the miasm of disease 
floats on the breeze. In the present order of society, 
their intellectual and moral agencies are not put into 
full efficiency, and there is a dreadful waste of moral 
sympathies and activities expended in the routine 
follies of life. If the price of Eden was the curse of 
the Earth, and its tillage by man in the sweat of his 
brow, for all forms of labor are dependent on that of 
the husbandman, and so the unfoldment of all of his 
powers, the return can be only by the culture and 
use of the moral position, in the noblest sense of 

36 



422 DEUS-SEMPER. 

moral, which that labor and these conflicts of life 
confer on woman, in her proper union and conjoint 
action with man. Either is imperfect without the 
other, and on their differences the domestic, social, 
civil, political, military, and moral institutions of 
society are founded. Shall I say that Incompatibility 
is no justification for divorce ? I shall. Marriages 
made in early life from the impulsions of the passions, 
or the gratifications of taste, or, at any period from 
interest or convenience, and the one or the other of 
the parties developing into a higher life, or sinking 
into a lower (both of which are possible), and thereby 
becoming incongruous and uncongenial, present but 
excesses of those differences, which exist in every- 
thing and everywhere, and in practical life, no rea- 
sonable limit can be determined and fixed at which 
the right or the claim for divorce shall be stayed. 
The right will be measured by overweening or foolish 
sensibilities, by capricious tastes, by corrupt desires, 
by base calculations of interest, and by the mere 
wantonness of a licentious freedom. The just limit is 
that which was fixed by Jesus, which preserves the 
sanctity of the family relation, best provides for the 
nurture and culture of children, the moral and politi- 
cal repose of all the members of the community, in 
the dependence in and between orderly and well- 
recognized families, and for the improvement of so- 
ciety in all things. If the selfish and designing enter 
in the marital relations, it is but proper that society, 
for its own moral self-defence, should hold them to 
the contract, for society is a party to their obligations, 



A GUIDE TO TRUE FELLOWSHIP. 423 

as it is to all crime, and all goodness, which is pro- 
motive of its welfare. In the preservation of this 
relation and the observation of its obligations by the 
higher party, in the sanctitude of life, snch will un- 
fold to still higher life, and the other, if not thereby 
modified, will, in most instances, not add to the 
temptations and corruptions of society. Respecting 
these differences, and knowing that the cultivation 
of active charities is the best preservative, and the 
most promotive of the moral coherences of society, 
the Degree of Rebekah has been instituted, in such 
manner as to be free from taint of suspicion, or the 
actual taint of abuse, except that which is incident 
to all institutions of society arising from special in- 
dividual cases, and against w\hich no human vigilance 
can wholly guard. 

The Encampment and the Patriarch. 

The Black. 

"Light may be absorbed and disappear altogether when it falls 
on a black dull surface." — Sillim., Chem. 

"We have now passed from the Lodge to the En- 
campment. We have left the Lodge of the "red 
man," the " wild man," the " cunning hunter," who 
has been trained by Law to Love and Charity, or 
has become an outcast and wanderer. We left him 
in the noontide of his manhood, in the vigor of all 
those powers which make him successful in life, with 
his family around him, and Rebekah, the sharer of 



424 DEUS-SEMPER. 

his joys, the counsellor of his charities, his truest 
friend in misfortune, his solace in affliction and sor- 
row. We are now among the Patriarchs of the Or- 
der. I have observed two classes of aged men in life ; 
the one hardens on to the close of life, the faculties 
become limited and sharp in the narrow round of his 
selfish pursuits, the heart fossilizes or turns to human 
stone, and, so, he remains for awhile the sad memo- 
rial of a life, perhaps not vicious, but without any 
goodness ; in the other, there is a wisdom not to be 
measured by mere intellectual capacity, but in whom 
kindliness of heart commands respect and reverence ; 
the child leads him with affection, and the neighbor 
greets him with benediction, yet the scoffer and the 
selfish rude man of the world only see an old man, too 
feeble for the struggle with the strong, too simple for 
the cunning, too timid and weak-hearted to play in 
the game of villanies which surround him. He ap- 
proaches the character of an elder Patriarch, but in 
the group of Patriarchs there are men of stern stuff, 
when danger threatens, or their rights, or homes, or 
altars are violated, yet who devoutly worship God, 
exercise hospitality, and perchance entertain angels — 
angels yet in human form. 

Let me now speak from a saddened experience 
which it has been the lot of many to undergo — of 
but few, in a certain sense, to enjoy. Enjoy affliction, 
sadness, sorrow ! Yes, indeed. Look around you 
upon the toil and struggle of life, and you find there 
is enjoyment in it for nearly all. The highest, purest 
love can make and bear the greatest sacrifices. Suf- 



A GUIDE TO TRUE FELLOWSHIP. 425 

fering is the history of the Love of Truth — of that 
which we believe to be true, and of the personal in- 
tegrity which would maintain the Truth. He who 
seeks alone for enjoyment here, will soon find that 
in the gratifications of his animal instincts, in the 
decay of his intellect, or its perversion to mere human 
ends of action, and in the narrow selfishness of his 
nature, corrupting all his moral powers into a sensual 
egoism, he pays the most terrible penalty of life, — 
frequently, even for this life. As he educates him- 
self, he educates those in immediate contact with him, 
in the reasonable certainty of cause and effect, — yet 
in them, there may be, must be, for the discipline and 
education of all, native qualities which no influence 
of his can alter, much less change or eradicate. He 
will learn Toleration and Mercy, yet he must still 
struggle to remove viciousness of life, and ignorance 
of Truth, and error of Opinion. 

As we pass through the several stages of existence, 
we come to points or turns in the steep ascent where 
broader views and clearer light break upon our vision. 
Many who started with us are now so far behind, 
that no voice of encouragement we can utter shall so 
reach them that they can understand ; others, weary, 
or exhausted, or indulging in some gratification, can- 
not, or will not heed. The journey becomes more 
lonely, in some respects more sad. But as you press 
on, the height before you glitters in a golden light, 
which if it is the sunset of life, is the highest point 
from which you can catch the sunrise of the morrow. 
As you look back upon the laggards behind you, you 

36* 



426 teus-semper. 

see the mists of darkness filling the valley of life, 
which you now know is there charged with moral 
disease and death, and the deeper down the greater 
is the darkness, and the fouler are the elements of 
corruption. Tell me whether you have not come to 
some such points in your career of existence, you 
who have cultivated some Faith in God, some Hope 
in Immortality, some Charity for man — at least for 
the children of your loins, that Charity which begins 
at home — and, it may be, always stays there, — if even 
you have not felt that longing and yearning of the 
Heart to communicate some Truth, some wisdom of 
life which they cannot understand, and if they seem 
to understand, do not appreciate. You have the 
words of Truth, you have the symbols of Life, and 
they have ears, but they hear not the meaning, the 
soul that you put into the words ; they have eyes, 
but do not see the spirit in the symbols of Life which 
you present to them. So in life, and in the Order, 
there are degrees in this Perception of the Wisdom, 
Love, and Power of God, in all the emblems of his 
creation and his providence in history. He is not 
the full, true man, who observes forms and mumbles 
formularies, but he who knows the Truth, and loves 
the Truth, and does the Truth. You can only wor- 
ship and serve a triune God in this trinity of your 
intellectual and moral powers. 

In the Encampment we return to the simplicity of 
the patriarchal life, not to the blank whiteness of the 
initiation, where the innocence is so much alike to the 
ignorance of Childhood, but to that simplicity which 



A GUIDE TO TRUE FELLOWSHIP. 427 

is given by the knowledge of life, in which every- 
thing is found to have a certain value, but which is 
only transitory and transitional, while Faith, Hope, 
and Charity, abide as inwoven in the indestructible 
elements of the Soul. Here all the colors which at- 
tracted us in fruits, flowers, clouds, dress, fashions, 
in all the forms of life, and in their uncountable 
forms called forth our cunning or skill, and, it may 
be, gave strength and activity to our passions and de- 
sires, are absorbed and taken up, and incorporated, as 
it were, in Black. The Tent is the emblem of Hos- 
pitable Simplicity. It belongs to the Pastoral life, 
whose chief avocation is the care and the protec- 
tion of the Flock, and is therefore mainly defensive 
against the wandering Robber hordes, and only ag- 
gressive against Beasts of Prey and venomous Ser- 
pents. It does not make war, for it has everything 
to lose, and nothing to gain from the wandering 
Robbers, and the serpentine cunning of a vicious or 
intolerant civilization. When it succeeds in battle 
it only protects its own, and has but little to gain 
from the man of the Battle- Axe, and the Bow and 
Arrows, while, as between themselves and other 
similar tribes, its surest guarantee of Peace is the 
Altar, in the Consecration of the Law. The out- 
ward form of Civilization, with its distinctions of 
rank, its divisions of internecine sects, its prejudices 
of party, its peculiarities of tribes and nations, is 
inimical to true hospitality — that hospitality which 
feeds the hungry, clothes the naked, and educates 
the orphan, regardless of all these distinctions and 



428 DEUS-SEMPER. 

differences. The Tent stands ever open, guarded by 
the Sentinel, and protected by the Spear, for, in his- 
tory, the Life of Simplicity is constantly assailed in 
rude forms of Aggression, which regard no Law and 
no Charity, or by the arts and machinations of cun- 
ning and serpentine Jesuitries, which subvert Law, 
and pervert Charity into the poison of life. Here 
again we meet the Law, not so much as the means of 
our government, but as the means by which we were 
theretofore governed, and whose observance, in the 
sanctitude of the Altar, w r as the means of our Puri- 
fication, and led us on to the Three Pillars of Faith, 
Hope, and Charity, which, standing on the earth, 
support the Heaven of Peace above us. In these is 
the Righteousness of God manifest, and as we sustain 
these, and extend the area and the Flock of Peace, we 
enlarge his dominion on earth, and uphold his Ever- 
lasting Throne. While the Spear remains as the em- 
blem of defence, the Crook is the emblem of those 
kindly virtues and offices by which mankind will be 
led " in pleasant places, by gentle waters." I say to 
young men, that however much they may study the 
language, or contemplate the emblems, there is a Life 
in them which they can in part, and only in part 
appreciate, and this they will do as Thought forms 
into Faith, Faith into clear and unclouded Truth, 
and Truth into Wisdom, and which can only come 
through the trials and vicissitudes of life, borne in 
Hope, and enlarged in the active duties of that life, 
discharged in the integrity of a Love for the Great 
Father of All. 



a guide to true fellowship. 429 

The Golden Rule. 

In the Golden Rule Degree, the Color is Yellow, 
the emblem of the highest Intelligence to which man 
can attain, the type of the golden Light of the Sun, 
who is himself but a type of the Supreme Intelli- 
gence. There stands the Altar with the Three 
Golden Links on its capital, and its flame aspires 
upward, ever and always in its Light, presenting that 
Trinity of Powers which pervades all nature — the 
three colors, and the three qualities of light, — the 
Repulsion, Attraction, and Polarity of Science, — the 
Thought, and the Love, and the Activity of man, — 
the Faith, and the Hope, and the Charity of life, — 
the Truth, and the Love, and the Friendship of Fra- 
ternal Alliance, — the Wisdom, and the Love, and 
the Power of God. The Law is here, the Memorial 
of the struggle we have had with our own nature 
and the like nature in others. The Ashes of our 
Humanity are but as the ashes which are left upon 
that Altar, whose flame aspires to Heaven. 

Ponder well the history and the mission of Moses, 
as it may unfold to you in the Blue Degree of the 
Lodge, and in the Golden Degree of the Encamp- 
ment. In early and mid-life, it is the Law — the 
Rule of your Conduct in the struggles and conflicts 
of life. It represses the inordinate strength of your 
passions and desires, and it unfolds your Wisdom to 
catch the true relations of men, under law, in these 
struggles and conflicts, and so makes and improves 
society. It is thus that man is taken from the " wild " 



430 DEUS-SEMPER. 

state into the settled forms of society and govern- 
ment. In the Golden Degree, the Passions have been 
repressed, or have become measurably exhausted, or 
have been trained in the mutual and humanizing in- 
fluences which the Law imposes and inculcates, to a 
life of nobler Charity ; the trials and vicissitudes of 
life have taught the em p tin ess of all human desires — 
as such, and all that is left is the Future Hope for 
your children as a part of society, 15 and for yourself, 
beyond this life. Yet the Law remains. Plow? 
Simply as a sanctitude, a charity of life, in which 
you observe the Law, not from any fear of its inflic- 
tions, not as an arbitrary rule of conduct which for- 
bids your commission of guilty offence, and so may 
restrain others, — but from a sense of right, a love of 
its holy and purifying influences on yourself, and on 
all. ' You have now the cunning of the serpent, with- 
out the serpentine wisdom, and the Peace (the Love) 
of the Dove broods in the vivification of a new life, 
over the old chaos of passions and desires in your 
heart. It is thus that man is taken from the formal 
and prudential life of repressive, yet educative Law, 
to the intrinsic freedom of acting out his better 
nature. But still from this last verge of your life 
you hold up the Tables of the Law, — for the genera- 
tions crowd on after you, in the. Wilderness of Life, 
through similar trials, struggles, temptations, and 
vicissitudes, in which they are to be led and educated 
for the final and closing scene, where Hope and 
Charity can, alone, avail. The first three Commands 
bring you into direct correlation with God, as "Our 



A GUIDE TO TRUE FELLOWSHIP. 431 

Father who art in Heaven," — both in Law and in 
Love. The next two, give you the Necessity for, 
and the Foundation of Worship. Disregard Sabbati- 
cal observances, and in the want of stated times for 
educative means, intellectual contemplation, moral 
associations, and holy influences, and in the desecra- 
tion of all time in mere human gratifications, you 
will have confusion in government, and a degraded 
and disorganized society ; by your own disregard of 
Honor — of all those elements and qualities which 
make the man and the parent honored in society and 
in the household, teach your Child not to honor his 
Father and his Mother, and the Family will be a 
scene of discords and strifes, and moral derelictions, 
which will impart their baleful effects all around 
you, and, in their general diffusion, will corrupt so- 
ciety, and all social institutions, and denationalize all 
governments, whatever their forms, but especially 
Republics, where goodness, or viciousness, spreads 
with the rapidity of popular sympathies — and again, 
the land of life, like the Judean hills and the Meso- 
potamian plains, will turn into wilderness, more bar- 
ren, and fuller of evils, than its early condition ; the 
"wild man," the "hunter," the robber, in the astute 
and intense education of their civilized perversions, 
or their fossilized naturalness, will be there. The 
remaining five, protect Life, — Thou shalt do no Mur- 
der: they protect Property, — Thou shalt not Steal, — 
Thou shalt not Covet : they protect Reputation, — 
Thou shalt not commit Adultery, that most sensitive 
point of purity and character, on which the honor 



432 DEUS-SEMPER. 

of the parent and child, and as between the parent 
and child, the mutualities of the family, the repose 
and the moral dignity of society, and the economies 
of a well-ordered state, are founded. It is the purity 
of Marriage which founds and cultivates all the 
amenities, charities, rights, and domestic, social, and 
civil duties of life.: and Thou shalt not bear False 
Witness against thy Neighbor, by word nor deed, — 
as this may involve Life, or Property, or Reputation, 
or all of them, — neither by falsehood, false swearing, 
nor false judgment, in any of the thousand-fold forms 
in which we judge or act towards our fellow-men, in 
private, public, and official judgments and daily con- 
duct, pp. 202-247. Law is the true unity of nature, 
of life, of our life, of each life ; Love, under the con- 
scious and self-approved limitations of Law, furnishes 
the scope of our activities, and the End of our Actu- 
ation. Press on, then, from the observance of Law, 
to the Love of Right, yet founded on this Law, and 
you will find by Truth in the End, what was found 
by Faith in the Beginning, " that Abel offered unto 
God a more excellent sacrifice than Cain," and that 
the foundation of all true Fellowship is Wisdom 
and Love, as these guide your Actuative Power in 
the duties of life ; and that these include Thought, 
Love, and Deed, — Truth, Love, and Friendship, — 
Faith, Hope, and Charity, as coming out of these 
roots of Moral Powers — a Trinity of Powers in Moral 
Unity. Great is the religion of Power, when we con- 
template Power as it moves the nerves of the plant, 
or the gentlest pulsations of life, or throbs in the 



A GUIDE TO TRUE FELLOWSHIP. 433 

thunder-storm, or heaves in the earthquake, or covers 
the mountain with lightnings when the Law is pre- 
paring its denunciations on impurity and guilt, — but 
greater is the religion of Love ; for the Law is given 
in Love, and Power is the agent of its grandeur and 
its Beneficence. Great is the religion of Intelligence, 
building its Systems of the Universe from the Laws of 
Forces, even though it denies the God of Intelligence, 
or grasps at an implacable order of Reason, where 
Law, as the Representative of Eternal Justice, has no 
co-ordinate in Love. Greater is the Religion of 
Love — for true intelligence can have no joy, or pleas- 
ure in Action, or end for Actuation, except in Love. 
Great is Power ; greater is the norm-power — the Law- 
Power of Thought, which, from the old, billowy, 
heaving, and discordant chaos, has brought forth 
order in geology, and is moving to higher order in 
history ; but greater is the Religion of Love, which 
through all, in the crucifixions of the universal life, 
in the natural life of man, makes that Power, and 
that Thought, which thus worked through all suc- 
cessions, its ministering agencies of Mercy, in the re- 
demptionary progress of man. [As the Speculative 
Philosopher shall go up, above the Concrete, into the 
Intelligible, not in his system of Idealism — the lumen 
siccus Intellectus — but in this fulness of Positive Life, 
he will get a new movement for Philosophy.] 



37 



434 deus-semper. 

The Imperial Purple. 

We are now in the Imperial Purple Degree. The 
Black is tinged with other colors, thrown in from 
the World beyond. The Earth, as a full orb of 
Light is there, prophetic of the Consummation, in 
the final Love of God — when the Cherubim kneeling 
upon the Ark shall point the way to Heaven. In the 
morning of life, it arose from Darkness ; the mists 
of the early day concealed its face, the storms of th,e 
midday blackened the arch above us, or scattered 
ruins around, or we were parched and weary with 
its burning heats ; and the Evening of life comes with 
its repose and Hope. In the order which prevails 
throughout — in the order moving to the noon which 
shall arise on the midday of the World, it shall be 
covered with glory as with a garment of light. This 
we see in Hope. This we see in Faith, for Faith is 
a clear knowledge of the past, and anticipation of 
the future, as the true poet, when his inspiration 
comes upon him, sees the outline of the grand picture 
which is to take fuller form from his own mind, as 
all men work to desired and forecasted ends by intelli- 
gent means, as the prophets of old saw that all things 
were committed to the Power, Wisdom, and Love 
of God. And this full-orbed earth, reflecting the 
Light of all the heavens around, is now but the ful- 
ness of his own Light within, as he stands upon the 
last verge of life, and sees and absorbs, in his soul, 
the fulness of the Light beyond. His hand is now 
upon the Hourglass, and the last sands are dropping 



A GUIDE TO TRUE FELLOWSHIP. 435 

— dropping — dropping — and the Scythe, the last em- 
blem of the mortal's strife, in the hands of the Great 
Reaper, Death, gleams as he strikes. 

Thou hast travailed thy dark ways ; Wisdom and. 
Power have ordered the events of thy life, and of 
history ; thou hast learned the lesson of Existence ; 
and the Father will receive thee, and Love will em- 
brace thee for the Wisdom thou hast found, and the 
Deeds of Mercy, from thine own innermost Love, 
which thou hast done. This is symbolic of Life and 
History. The Grave is the Portal of Immortality : 
Actual History is the Portal of Progress. 



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